Special Articles

Some Fundamental Questions:

• Do you as an individual enjoy interacting with people and sharing time and ideas with them?
• Do people in need come to you readily to share with you, their situation?
• Do all those who live together in your community feel wanted and accepted?
• Is there an atmosphere of friendship, spontaneity and cohesiveness among those who live together?
• Are people in your place of ministry, friendly and understanding although they are from different regions and social status?
• Is there an honest attempt in communities to intervene if there are social inequalities?

In the process of finding answers to these questions, we will also come to understand the fourth aspect of the Wholeness Paradigm, namely, the social dimension.

The Concept of Social Dimension

What does Social Dimension mean in the context of the wholeness paradigm? It refers to the interpersonal relationships and interactions between individuals within a society or community. Social dimension is an integral part of human societies and plays a crucial role in shaping our daily lives. It might vary across cultures and time periods, but there are many common features that facilitate social cohesion and solidarity. Some of these features are: interpersonal relationships, communication, cooperation, conflict resolution, and social norms. Additionally, the social dimension helps people to form connections, to exchange information and to support one another.

Fr. Dr. Joseph Jeyaraj, sdb

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Stuti Sharma—the name echoed across our school campus and was on everyone’s lips: students, teachers, co-workers, parents, and even drivers. Who was Stuti Sharma? What had she done to become so famous?

One day, a parent walked into the office and handed me some money. “This is for Stuti Sharma,” he said. “Please make sure she gets it.” I looked at him, seeing the firm, confident expression of a middle-aged man, with a hidden contentment as if he had given from a widow’s mite. I took the money with shivering hands and nodded in affirmation. My mind wandered off, sinking silently into thoughts of the past. It all started just one month before when four young people – two boys and two girls—rushed into the office. After I invited them to take a seat, one of them said, “Stuti Sharma, a class ten student at your school and our cousin, has been diagnosed with cancer. She needs to undergo surgery soon. Her parents, in utter shock and despair, are in a hospital in Lucknow with her, and they need help – both financially and emotionally.”

Stuti Sharma was a fresh, budding student of class ten who was suddenly diagnosed with cancer, which had developed after a neglected boil under her left arm. Her class teacher mentioned that she had been absent for many days without submitting a leave application. I assured her cousins that we would willingly help and support them, though I had no idea how it would be possible. Stuti Sharma unknowingly became our priority as her name was announced during the morning assembly. She became a constant topic of discussion, and many prayers were offered by our students, who stood with folded hands, imploring God, the Creator, to save her from..

SR POONAM CJ

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As we mark the 800th anniversary of the Stigmata of Francis of Assisi, it is fitting to reflect on the profound journey of this remarkable figure, whose life and wounds continue to inspire. This essay, “Wounds of a Wounded Pilgrim: Seedbed of Flowers,” by our renowned Franciscan scholar Fr Gerry Lobo OFM, delves into how Francis’s transformative encounter with the leper and his subsequent experiences illustrate the deep impact of suffering and the embodiment of Gospel values.

Francis of Assisi, immersed in a profound meditation on the peak of Mount La Verna, experienced a divine encounter in September 1224, possibly around the Feast of the Exaltation of the Cross. During this mystical moment, the wounds of Christ’s Passion—known as the Stigmata—were imprinted upon his body. This event is supported by ample historical evidence and remains a powerful testimony to the spiritual depths Francis reached.

Wounds Degrade, But Wounds Also Heal

The well-known words of Scripture declare, “By His wounds, we are healed.” Wounds, while bearing the potential to heal, can also lead to profound suffering, even death, particularly when they are inflicted by others. In our contemporary society, elderly people are often marked by the weight of life’s trials. They carry the burdens of aging—physical infirmities—but also emotional and psychological wounds. These may stem from painful experiences such as separation, bereavement, loneliness, and, tragically, rejection by their own loved ones. Some of these wounds remain raw, as though they have been flayed alive.

Fr Gerry Lobo, OFM

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Magnet is a magazine run by the Conference of Religious of India. Its readership is mostly the religious of India, as well as some religious overseas.

We, religious, are known for running well-known and much-appreciated institutions—educational, medical and social. So many schools, colleges, hospitals, dispensaries, orphanages, leprosaria, homes for the destitute, etc., are run well by the religious of India.

Much work is done by women and men religious. That many of our institutions are run efficiently and in a proper manner is something that hardly needs to be proved.

We are trained for work. Often, this seems to be the main reason—and it should not be!—for the so-called “vocation promotion” drives of religious orders and dioceses. Institutions and organizations need hands for work—to teach, to administer institutions, to build and maintain structures, to run errands, to do purchases, to provide nursing care, …

Years of preparation go into this—for both religious and priests. Much time and money are invested in the preparation.

And yet, studies reveal some serious gaps and flaws in the training of religious and priests. One of the main weaknesses is in what is called human formation.

Fr Joe Mannath SDB

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The tragedy that struck Wayanad on the night of July 30, 2024, was nothing short of catastrophic. A devastating landslide triggered by relentless monsoon rains and a sudden cloudburst claimed over 415 lives, with more than 200 people still missing. The once picturesque district of Kerala, known for its lush hills and valleys, now bears the scars of unimaginable loss and destruction.

We friars, with our friary located within a 20-kilometer radius of the disaster, witnessed firsthand the horror and devastation that unfolded. Many of those who survived had nothing but the soaked and tattered clothes on their backs as they scrambled for safety in the dark, cold, and rain. They sought refuge in the hills and woods, amidst the very real danger of wild elephants, clinging to life with fear in their hearts and tears in their eyes. Entire families, including migrant workers, lost loved ones as the landslides reduced homes, schools, places of worship, and vital infrastructure to rubble. The once-gentle Chaliyar River and the beautiful streams of Chooralmala hill turned into torrents of destruction, leaving behind a landscape of despair.

Wayanad, one of the most underdeveloped districts in Kerala, is a region of breathtaking natural beauty but limited infrastructure. The area has no train or flight services, with the nearest railway station or airport located about 100 kilometers away. Our friary, Prakruthi Mithra—meaning “Friend of Nature”—is nestled in the remote village of Meppadi Panchayat, surrounded by marginalized communities, including tribal hamlets, tea garden workers, and settlers from various cultures and religions. Here, we strive to promote a harmonious relationship with nature, respecting, protecting, and sustaining the environment.

Fr. Babu Jose Pamplany OFM

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“You may call God love; you may call God goodness. But the best name for God is compassion.”

— Meister Eckhart.

We ended the previous article saying, “the one quality that can offset the deficiencies that empathy sometimes falls prey to is undoubtedly, COMPASSION.” Yes, indeed! Compassion is that outstanding quality which has an immense impact, both on every individual and the society as a whole. It is a pity that people consider compassion as a weakness rather than a strength. In a world that favours cut-throat competition and power-mongering, compassionate people are seen as ‘weak individuals’, lacking strong qualities such as determination, firmness and steadfastness. The milieu of priestly and religious life is not an exception to this rule. In this final article on the emotional dimension of my wholeness paradigm, it behoves well to discuss, what I would term as, ‘the pinnacle of all human qualities’, and as I had mentioned in an earlier issue, “compassion is a Godly quality.”

There is one person in the Catholic tradition, who stands as a symbol of compassion. He has been proclaimed as the patron saint of compassion. He has stood the test of times to truly embody and symbolize a quality that was becoming obsolete and redundant. In a cultural and religious context wherein, even the Catholic Church was waging wars and crusades against its enemies, this person stood apart and lived a life of compassion. And that person is, Saint Francis of Assisi, who is one of my all-time favourite saints. In his ‘Canticle of the Creatures’ or ‘Laudato Sì’, Saint Francis demonstrated his deep appreciation and love for all creatures. He understood that all living things were interconnected and that every creature was related to the other as if they were all ‘one family’. No wonder then, he could address the sun as “brother” and moon as “sister”. We will talk more about him in the course of this article.

Fr. Dr. Joseph Jeyaraj, sdb

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The Pursuit of Happiness

All of us in this world have a dream or wish to be happy. We spend much of our lives in search of happiness. Yet, aren’t we afraid of the desolations that come into our lives? Have we prayed for the grace of desolation or darkness in our lives? How many of us would prefer to suffer willingly as Jesus suffered?  We are called to witness happiness in desolation and sadness in consolation. As we see in Ecclesiastes 3, for everything, there is a time. In our lives, we witness people go through desolation and darkness, as though they were born to die in depression. It may be in physical, emotional, spiritual, or intellectual aspects. Some even suffer in all these areas at once. On the other hand, some people enjoy their lives with friends, families, and life partners as though they never have sadness in life. By looking at all these things, we generally feel that God is partial. Is He?

Lessons from Nature

Why does God allow so-called bad things to happen in our lives? Doesn’t He love us? Doesn’t He consider us His own children? Will a mother or father think evil of their children?

I’d like to give you a small image to help you understand brokenness. A crow lays an egg, and after the egg hatches, the crow takes care of its nestlings. The crow nurtures its little ones, feeding and pampering them. But as the nestlings grow, the mother crow throws them out of the nest, pushing them to fly. Does this action mean the crow does not love its chicks? Only when they fall down do they learn to fly. They look out, get up, and go further to lead their lives. Sometimes, love can be bitter.

Sch Jeevan Santhosh SJ

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The sixth article in this series, summarizing the contents of Volume 6 of the Council Notebooks, focuses on the role of the liturgy in the life of the Church.

This volume explores Sacrosanctum Concilium, the Constitution on the Sacred Liturgy. The central theme of this Constitution is the aggiornamento (updating) of traditional liturgical texts and rituals to align with fundamental principles and to be more pastorally effective in the changed conditions of the times. Mother Church earnestly desires that all the faithful should be led to fully conscious, active participation in liturgical celebrations.

This article is divided into four thematic sections, with a concluding reflection.

The Season of Vatican II: A Revolution in Liturgy

Pope John XXIII’s calling of the Ecumenical Council is compared to the Copernican Revolution. Imagine the vibrancy of a parish where the Mass is celebrated in the local language, making the liturgy accessible and deeply resonant with the community. Consider the joy of a grandmother, who, for the first time, hears the prayers of the Mass in her native tongue, feeling more connected to the divine mysteries. This renewal brought the public prayer of the Church into the hearts and homes of the faithful, bridging gaps between clergy and laity.

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Do you enjoy reading this article?

In general, do you enjoy reading?

What do you really enjoy during a normal day?

Enjoyment is a sign of good mental health. What do I mean?

If I am physically healthy, I will enjoy most of my physical activities. I will enjoy the taste of food. I will enjoy having good sleep. I will enjoy walking and other exercises.

If a couple have a good, loving relationship, they will enjoy sexual intimacy, spending time with each other, talking and listening to each other, doing things with and for each other.

The same for the whole family. A loving family enjoys meeting each other, being in each other’s company, preparing a birthday party for a family member, travelling together.

Enjoyment is a sign of health and good relationships.

Something similar happens in the so-called spiritual life, too. It is hard to define spirituality. In fact, different people and groups mean different things by this term. Very heroic and extremely cruel deeds have been done in the name of religion and spirituality—service of the least, making sacrifices for the poor, volunteering to work in difficult areas, even being ready to die for another, as also cruelty, including torture and murder.

Think of saints like Fr Maximilliam Kolbe who volunteered to die of starvation in the place of another man in a Nazi concentration camp. Threats or fear will not enable a person to do such heroic deeds. Only faith and love can inspire and strengthen someone to do it.

Fr Joe Mannath SDB

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This is the fourth article in a series on prayer written by Sr. Celine as part of the preparation for the Jubilee Year 2025. The first article focused on prayer as a spiritual oasis, the second on prayer as power, and the third on prayer as being in the presence of the Lord. This fourth article centres on prayer as listening.

We live in a world of incessant noise. Almost everywhere we go and whatever we do, we are constantly bombarded with distractions—images and sounds from TV and social media, conversations with friends and neighbours, and the activities of family and surroundings. Listening has become a lost art in our modern culture. Rarely do we get quiet time together with our families without some kind of distraction. Seeking a quiet place to spend time with God or with ourselves is not always easy. Too often, we find ourselves challenged and confused about what we should do in a given situation or what is truly the most important thing in our lives.

LEARNING TO LISTEN IS AN ART

Learning to listen is a process that involves great desire, quality time, much effort, patience, and persistence. It is demanding inner work – a desire to listen just for the sake of listening, beyond words and any personal agenda. Not many people know how to do it. Staying silent until the other person stops talking is not the same as listening, and thinking about what to say next while the other person speaks is not the same as listening either. To listen to others, we need to close our eyes, shut our lips, open our ears, and connect our hearts.

Sr. Celine D’Cunha FMA

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