Cover Story

“We are shaped by our memories and experiences.” Desmond Tutu

The Fabric of Memory

Memory, the ethereal fabric woven from the threads of our past, forms the cornerstone of who we are. It guides our actions and stores our experiences, holding both the joys and sorrows that have shaped us. This multifaceted entity manifests in various ways: from vivid personal recollections to subtle nuances of learned skills. It encompasses recalling facts, figures, and events, as well as recognizing patterns and making informed decisions. Memory extends beyond mental constructs, embodied in tangible artefacts like antiques, family documents, photographs, and diaries. Intangible traditions such as rituals, songs, and stories perpetuate cultural memory across generations. Even mundane objects or familiar smells can trigger powerful memories, transporting us back in time through emotional connections. These triggers preserve cultural heritage and personal significance tied to our familial and social identities. In essence, memory makes us whole by weaving together our past experiences with present realities to shape our future selves. Whether through physical artefacts or intangible traditions, memory remains an indelible part of human existence – a reflection of our shared humanity. By examining memory’s impact, this article reveals its power to shape lives, drive personal growth and inspire meaningful action.

Memory Chisels and Forges

Memory is the sculptor of our souls, chiselling and forging the very essence of who we are. As Cicero aptly put it, “Memories shape the marble of our minds.” These recollections are more than mere nostalgic glances into the past; they shape our present, guide us toward the future, and influence our thoughts, emotions, and actions. Memories evoke powerful emotions, impact our decisions, and shape our relationships. George Santayana’s wisdom highlights their importance: “Progress, far from consisting in change, depends on retentiveness.” Neurologist Oliver Sacks echoes this sentiment, noting that “Our memories make us who we are, and if we lose them, we lose ourselves.” Memories inform personal growth, inspire creativity and resilience, and foster self-awareness. They teach life lessons, reveal personal values, and strengthen relationships through shared experiences. These recollections promote empathy and preserve cultural heritage while influencing decision-making, habits, and coping mechanisms. Ultimately, memories define our self-image, moral compass, and life narrative. Reflecting on them illuminates personal growth, healing, and purpose. By embracing memories, we honour our past, enrich our present, and inspire our future.

Fr Arnald Mahesh SDB

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This article is an attempt to focus on the spiritual sparks in ‘memory’ that enable a person to have access to God. Here, the term spiritual Alzheimer’s means the temptation to neglect the role of memory in advancing to the final communion with God.

Notion of Memory

In simple terms, the word memory can be defined as follows: ‘the capability of the mind, to store up conscious processes, and reproduce them later with some degree of fidelity.’ In fact, memory is more than just a psychological process of data retrieval, it is the capacity that tells us who we are and where we are heading towards. In fact, without our memory, we would effectively cease to be ourselves. We could not even think of this 100^th issue of Magnet, if we do not possess the faculty of memory!

Here we mention four ways through which memory enables us to be connected with the Divine:

1) Love to Recall (Communal Identity)

Memory is the essence of relationships – with one’s own being, with others and with God. Let us not forget that memory shapes not only individuals but also human groups like family, clan etc. In fact, memory helps to relate with a community through activating every individual’s memory.

Fr. Raniero Cantalamessa gives examples of two personalities in relation to collective memory. In history, we see Adolf Hitler, who wanted to systematically stamp out the cultural memory of the people he sought to rule. Contrary to this idea, we have the teachings of Karol Wojtyla (viz., St John Paul II), who sought to keep the spirit of Catholic faith, and Polish culture, alive through the medium of drama. He undertook this process by establishing the underground Rhapsodic Theatre. This attempt shows the effort of a person who brought together a larger group of people under the banner of remembering for the sake of keeping one’s identity and moral compass. In fact, human groups find their collective wealth and communal identity through the way in which they remember where they come from. Once there are positive attempts to bring to memory the past wealth of a community, the community as well as the individual can have easy access to the Divine.

Fr Dr Binny Mary Das

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As society evolves, so too do the ways in which we create and share memories. Digital technology has transformed the landscape of memory-making, allowing individuals to document their experiences in real-time and share them instantly with others. Social media platforms have become a modern repository for collective memory, where stories of faith, service, and community can be shared across vast networks. This digital age has enabled new forms of connection and engagement, making it possible for individuals to reflect on their memories in a common space.

As I write this article, I recall with gratitude the memories associated with the Magnet Magazine, especially as I am reminded of Pope Francis’ Apostolic Letter to All Consecrated People on the Occasion of the Year of Consecrated Life in 2014. In that letter, he invited us to do three things during that year: look to the past with gratitude, live the present with passion, and embrace the future with hope. In his World Youth Day 2013 address, he urged young people to embrace their past with gratitude, live in the present with enthusiasm, and be hopeful about their future. In various homilies, he has often highlighted the importance of gratitude for past experiences, the need to engage with the present moment, and the call to maintain hope in God’s promises for the future.

Sr. Ranjita Tirkey H M

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End or Beginning of a New Life?

In today’s society, much of the suffering associated with death stems from our denial of it and the lack of a positive vision for life’s end. Many people believe that death marks the absolute cessation of human existence, and a final termination of life. However, this perspective is not shared by Christians. For us, death is not an end, but a new beginning. It is viewed as a transition to another existence, much like sleep is temporary and does not signify the person’s total disappearance. The Christian understanding is rooted in the Life, Death, and Resurrection of Christ, which provides believers with a hope-filled vision for what comes after this earthly life. The Catholic Church emphasizes that every human life has inherent dignity and value. Living and dying with full awareness and grace is considered a path to upholding that dignity. While secular culture may often encourage a fear of death or an avoidance of its reality, the Church urges its faithful to approach death with a sense of wonder and faith, rather than with fear and anxiety.

As Christians, we also understand death as “a return to the dust,” reflecting the biblical teaching that since the fall of Adam and Eve, humanity has been subject to mortality (Gen 3:19). Yet, this does not imply the total cessation of life. While the physical body may decay and return to the earth, the soul, which is immortal, continues to exist. Losing a loved one is undeniably painful, regardless of their age. However, Christians find comfort in believing that death is not the final chapter. Expressions like “endlessness of eternity,” “threshold of eternity,” and “glimpse into the other side” suggest that there is more to life than what we experience here on earth. In Christian faith, death marks the end of this present life, but signals the beginning of another.

Fr Arnald Mahesh SDB

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In this insightful piece, the author takes us on a transformative journey through four stages of healing, framing the experience of suffering and loss as a pathway to hope. The term ‘hope hormones’ is used as a metaphor for the spiritual and emotional strength we cultivate when we face life’s challenges with faith. Just as our bodies produce certain hormones to cope with stress, we too can generate hope through a process of catharsis, connection, transformation, and altruism. Fr Binny invites us to explore the ways in which we can awaken these ‘hope hormones’ to foster resilience and a deeper union with God.

In life, we all experience spiritual and worldly desolations. In those moments, we need to make sure that God accompanies us and we need to accompany others with a compassionate closeness so that they encounter God. Here we present four stages through which the reality of suffering is transformed into Christian hope.

I. CATHARSIS STAGE

a. Experience the Reality

Once we understand that sufferings due to various types of loss are part of our life, we do not radically contest the suffering. Understanding the reality and inevitability of suffering makes a person not want to run away from occasions of sorrow. Instead of worrying about minimizing the sorrows, we need to go through the pains of life and experience them.

b. Cry Out

Psychological studies show that crying has a direct, self-soothing effect on people and activates the parasympathetic nervous system, which helps people relax. When we have painful experiences of loss, there is nothing wrong with crying out. More than an emotional outpouring, crying has a relationship with the divine. It makes sense to cry out when we understand that our cries do not stagnate down here; they rise up to God, who has the heart of a Father.

Fr Dr Binny Mary Das

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This cover story outlines the profound and transformative journey of surrender as explored through the lives of some influential spiritual figures. The narrative bridges historical examples with contemporary relevance, offering readers a pathway to understanding and living the sacred act of surrender in today’s world. The art of surrender in the modern world represents a paradigm shift from control to acceptance, highlighting its relevance in today’s high-pressure society. It delineates a five-step process of surrender: metacognitive awareness, radical acceptance, cultivating trust, non-attachment to outcomes, and transcending ego-driven imperatives. Surrender is framed as a transformative praxis, facilitating equanimity and transcendence amidst existential complexities and quotidian stressors.

1. SURRENDERING IN A WORLD OF CONTROL

In a climate dominated by power dynamics, self-assertion, and the pursuit of control, the notion of surrender can appear counterintuitive. Yet, it is precisely within this paradox that profound spiritual truths often reside. The path of surrender is not one of defeat or resignation but of profound spiritual liberation and transformative praxis. This essay invites readers to explore the spiritual significance of surrender as a means of accessing holiness, freedom, and holistic transformation in today’s complex and often tumultuous world.

2. EXEMPLARS OF SURRENDER

 Fr. Tony Marshall OFM

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On April 8, 2024, the Vatican’s Dicastery for the Doctrine of the Faith released a declaration ‘Dignitas infinita’ (Infinite Dignity), a doctrinal declaration on human dignity that was approved by Pope Francis. The declaration outlines the importance of human dignity, explains its connection to God, and condemns various contemporary violations of human dignity.

This article delves into the theological foundations of human dignity as presented in Dignitas infinita. The declaration is divided into four main parts, with the first three sections recalling fundamental principles related to human dignity, and the fourth outlining modern violations of human dignity. The introduction presents the possibility of a fourfold distinction of the concept of dignity: (a) ontological dignity, (b) moral dignity, (c) social dignity, and (d) existential dignity.

• Ontological dignity is the most significant, as it ‘belongs to the person as such simply because he or she exists and is willed, created, and loved by God’ and ‘remains valid beyond any circumstances.’
• Moral dignity pertains to how ‘people exercise their freedom.’ When people act against their conscience, they behave in a way that is ‘not dignified’ with respect to their nature as creatures who are loved by God and called to love others. When people exercise their freedom against the law of love, they can commit acts of evil against others, thereby losing their traits of humanity and dignity. This distinction highlights the difference between moral dignity, which can be ‘lost,’ and ontological dignity, which can never be annulled. Herein lies the importance of intervention, so that those who do evil may convert and repent.
• Social dignity refers to the ‘quality of a person’s living conditions.’ ‘For example, in cases of extreme poverty, where individuals do not even have what is minimally necessary to live according to their ontological dignity, it is said that those poor people are living in an undignified’ The conditions in which they are forced to live contradict their inalienable dignity.
• Existential dignity is the type of dignity implied in the ever-increasing discussion about a dignified life and one that is undignified. For example, even though some people seem to have everything in life, they may struggle to live with peace, joy, and hope. The declaration notes that situations like the presence of serious illnesses, violent family environments, pathological addictions, and other hardships may lead people to experience their life conditions as undignified, despite being aware of their inherent ontological dignity.

1. Progressive Developments on the Concept of Dignity

The first part of the declaration acknowledges the gradual development of the idea of human dignity in Christian thought. Even in classical antiquity, though not in the contemporary sense, the notion of dignity began to emerge.

• Old Testament: In the Old Testament, we see, human beings are created in the image and likeness of God, bestowing dignity upon them. In addition, in the Old Testament, God and the prophets denounce injustices and call for the protection of the rights of the poor and the vulnerable.
• New Testament: In fact, Jesus affirms the above said Old Testament attitude through His life and works as described in the New Testament. The new commandment of love that the Apostles then start spreading, guides every Christian to live according to the requirements of dignity and respect for the rights of all people, regardless of the ties of blood or religion.

Fr Dr Binny Mary Das

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The teachings of Pope Francis on human dignity provides a profound foundation for how we ought to treat one another in our religious communities. He reminds us, “Human dignity is the same for all human beings. When I trample on the dignity of another, I am trampling on my own.” This statement challenges us to reflect deeply on our interactions within our communities, asking whether our words and actions uplift or diminish the dignity of our brothers and sisters. Francis further emphasizes, “Things have a price and can be for sale, but people have a dignity that is priceless.” This notion prompts us to consider how often we might, consciously or unconsciously, place conditions on the value we assign to others. Do we value people based on their accomplishments, status, or usefulness to us, rather than seeing them as inherently worthy of respect simply because they are human beings? Pope John Paul II also spoke powerfully about this topic, stating, “Human persons are willed by God; they are imprinted with God’s image. Their dignity does not come from the work they do, but from the person they are.” This underscores that every person, regardless of their role or achievements, deserves to be treated with the utmost respect. As religious, we are called to embody this principle, recognizing the divine image in each person we encounter.

Positive Experiences in an International Community

My experiences living in an international community have reinforced my understanding of human dignity in profound ways. When I arrived in Germany in October 2022, I was greeted with warmth and acceptance by two German sisters at the airport. Despite the initial language barrier, they made every effort to ensure I felt at home, and their genuine care transcended any cultural differences. This experience taught me that dignity is not about where we come from, but about how we are treated and how we treat others. Living in this community, I never felt like an outsider—an Indian among Germans—but rather like an MSC sister living in another MSC community. This sense of belonging was further reinforced when a junior sister from Vietnam joined us the following year. She spoke neither English nor German, yet the community welcomed her with open arms. The sisters’ willingness to communicate through gestures and kindness demonstrated that true communion is possible when we prioritize human dignity over differences. This experience has shown me the power of acceptance and respect. The sisters often said, “When you feel like eating Indian food, there are Asian and Indian restaurants in Münster where you can go.” Such gestures, though simple, reflected a deep respect for my cultural background and personal needs. This reassured me that my hope in this new culture was well-founded, and it affirmed that every person, regardless of their origins, deserves to be treated with dignity and kindness. Moreover, this community’s embrace of intercultural living has taught me that every human being is unique and that their dignity must be honoured, regardless of cultural or linguistic differences. This approach not only fosters mutual respect but also enriches the community by allowing each member to contribute their unique perspectives and gifts. In this way, we learn from one another and grow together in understanding and love.

Sr Lini Sheeja MSC

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As the world observes the World Day of Migrants and Refugees on September 29, we are reminded of the urgent plight of displaced individuals and the necessity for a response that safeguards their rights and dignity. Every person deserves the right to live with dignity in their homeland. Yet, wars, natural disasters, persecution, and widespread discrimination have displaced millions, stripping them of their homes, jobs, and families. Across India, people migrate in search of better opportunities, driven by circumstances often beyond their control.

A Glimpse into Odisha’s Migration Crisis

Odisha, a major source state for migration in India, exemplifies the challenges faced by displaced communities. Sundargarh district, in particular, is a significant contributor to migration, largely due to the development of mines, dams, and factories that displace people to remote areas lacking basic infrastructure. Additionally, Odisha’s vulnerability to natural disasters like cyclones and floods frequently compels communities to relocate, both within and beyond the state, in search of safer living conditions.

The Plight of Displaced Communities

In recent years, illegal land acquisitions have severely impacted indigenous communities in Odisha, with Sundargarh district being the hardest hit. In the Hemgir block of Sundargarh, 14 villages affected by mining still haven’t received their promised compensation, rehabilitation, or resettlement. Their land was taken for Mahanadi Coalfields Ltd (MCL) back in 1988, 34 years ago, yet they have yet to receive the benefits guaranteed under the Rehabilitation and Resettlement Act of 2013.

SR RANJITA TIRKEY HM

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I want to share an enthralling episode involving my friend and her 4-year-old daughter, Yannah, during the Mumbai monsoon. When the windows are open, insects and moths often take temporary shelter inside their house. Like any other child, Yannah doesn’t like moths and panics when she sees one. However, she has a jar with a purpose. Whenever an insect flies or crawls into the house, she carefully captures it in the jar and covers it. Then, someone in the house must go outside and set it free, without harming it. One day, Yannah found a moth and gently placed it inside the jar. But as everyone got busy, they forgot to release it. Yannah approached her mother, pleading to let the moth out. Though her mother was trying to finish her work quickly, Yannah was worried and cried, “Mama, if you don’t let it out soon, it will die.” Her plea was so sincere that it made her mother stop her work abruptly and release the moth, still alive. Later, her mother shared that despite her fear and dislike of moths, she didn’t want them to die. Her love overtook her fear. Yannah’s actions reminded me of Rudy Francisco’s poem:

She asks me to kill the spider.
Instead, I get the most
peaceful weapons I can find.

I take a cup and a napkin.
I catch the spider, put it outside
and allow it to walk away.

If I am ever caught in the wrong place
at the wrong time, just being alive
and not bothering anyone,

I hope I am greeted
with the same kind
of mercy.

Little Yannah may not be fully aware that she is created in the ‘image and likeness of God,’ but she certainly behaved that way. She respected and provided every creature with a chance to live on this earth, even those she was uncomfortable with. She kept her dignity intact and alive. Our dignity is bestowed upon us by God. Every human being is loved and willed by God and thus possesses inviolable dignity.

FR. RICOPAR ROYAN SDB

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