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Dismissal of a religious is a serious matter. This article explains how carefully Canon Law proceeds in this matter, respecting the facts of the case and the rights of the accused person.

Sr Esther, a finally professed religious sister, was dismissed by her superiors.  She appealed to the Holy See, Rome.  The Holy See did not confirm the dismissal and Sr Esther continues to be a member in that congregation.  How is that possible?

Procedure to be followed:

To be effective, a decree of dismissal has to be confirmed by the competent ecclesiastical authorities, to which the institute is subject. Which authorities? To the Apostolic See, for an Institute of Consecrated Life and Societies of Apostolic Life of the Pontifical right, to the Patriarch, for an institute of  Patriarchal right, and to the Diocesan Bishop, for an institute of diocesan right.  Therefore, the superior general is to send the decree of dismissal and all the documents to the competent authority. After a careful examination, if the competent authority is satisfied with the merits of the case, the decree is confirmed and it becomes effective.  Only after such a confirmation can the superior general formally communicate the decision to the religious concerned.  This has to be done by a certified letter or communicated to the person before two witnesses.  In making this notification, attention must be drawn to the part of the decree indicating the right of the person dismissed to have recourse within ten days of receiving the notification of the decree.  If the religious decides to lodge recourse with the competent authority that confirmed the decree of dismissal, the effects of the decree stand suspended.  (CIC c. 700; CCEO cc. 500§4, 501§2§3, 552§3; 553§3).

After the recourse, if the decree of dismissal is upheld, the religious can have a final recourse to the Apostolic Signatura. But it will concern only the validity of the process; the merit of the case will not be reopened. Let us, now, have a look at the procedure for the Obligatory Dismissal and Facultative/Discretionary Dismissal (for the meaning of these terms kindly see the previous article):

Procedure in Cases of Obligatory Dismissal (CIC c. 695§2)

(i) The major superior, either personally or through a delegate, must gather all the  available evidence pertaining to the fact and imputability of the alleged offence.  (ii) The allegation and the evidence gathered are to be communicated to the religious who is accused.  This is to be done either in writing or verbally in the presence of two witnesses.  (iii) The religious is to be invited to respond formally after studying the accusations and the evidence.  This must be done in writing or, if made orally and transcribed, it must be signed by the religious.  (iv) After receiving the response of the accused or in the absence of any response even after an appropriate period of time, all the documentation is to be sent to the superior general.

Procedure in the cases of Facultative/Discretionary Dismissal (CIC cc. 697, 1º, 2º, 3º; 698; 699§1§2; CCEO cc. 500; 551; 553)

• Phase 1: The major superior is obliged to consult the council before initiating any proceedings for dismissal. Here the provincial (or the superior general, in case the institute is not divided into provinces) should meet with the council members and inform them that he/she wishes to begin the dismissal of a member of the institute. In this case, taking the counsel is necessary.  Although not bound to accept this advice, the major superior can go against it if he/she has an ‘overriding reason’ (CIC cc. 1272, 2º; CCEO c. 934§2, 2º, 3º).  (ii) The major superior, either personally or through a delegate, must gather together all the information necessary to establish the facts. (iii) The major superior is to warn the member in writing; if this is done orally and transcribed, it must be signed by the major superior, two witnesses and the secretary. This canonical warning must contain the following elements: (a) a brief statement of the complaint concerning the religious; (b) a clear indication of the specific action required by way of amendment; (c) an explicit warning that dismissal will follow unless there is due amendment; (d) and an invitation to make a response. (v) If there is no improvement, and no written response is made, another warning is to be issued after fifteen days. (vi) If the second warning also is ineffective, the major superior must meet with the council, within fifteen days, to determine whether the religious has shown evidence of correction or has submitted a sufficient defence. (vii) Here the superior has to act in accordance with the consent of the council.  (viii) If the decision is to dismiss the member, all the acts of the case are to be sent to the superior general.  These acts consist of: (a) the evidence collected by the major superior; (b) the warnings issued in accordance with the law; (c) and written replies, if any, from the religious concerned. (ix) The documents must be signed by the major superior and the secretary. It is important to keep the minutes of the meetings held for consultation and consent as these are to be sent along with the petition to the superior general.

• Phase 2 (CIC c. 6991): (i) After receiving all the necessary information and the required documents concerning the case, the superior general is to meet collegially with the council. For validity, this council must consist of at least four members.  (ii) The council is to examine all the documents weighing up the evidences, arguments and replies of the accused and determine whether the religious in question is to be dismissed or not, and eventually vote on the dismissal.(iii) The decision is to be made by the superior general and the council in a collegial voting by secret ballot. Unlike in consent, the superior general also votes along with the councillors. All have equal voice in deciding the matter. (iv) If there is an absolute majority vote in favour of dismissal, the superior general is to draw up the decree of dismissal. It must contain an outline of the reasons for dismissal, in law and in fact.  It must also indicate the right of the religious to have recourse and the effect of that recourse.

• Final Phase (CIC c. 700)

The final phase of the dismissal process comprises two stages: confirmation and notification.  We have dealt with it in detail in the beginning of this article.

In the case quoted at the beginning of this article, the competent authority has not confirmed the decree of dismissal.  This has invalidated the decree itself.  Hence Sr Esther continues to stay in the institute. Or it could be that the effects of the decree are suspended until further communication from Holy See.

 

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Creativity contributes to emotional health and wellbeing. Psychologists in general are agreed on this. To quote one, Dean Simonton, professor at the University of California, Davis, specializing in the study of creativity, considers creativity not only “a sign of mental health and emotional well-being” but also one of the “very special ways human beings can display optimal functioning.” Creativity has been associated with psychological richness and cognitive complexity and enhanced well-being—both physically and psychologically.

Who are creative geniuses? Creative individuals are men and women who are able to think out of the box, who do not follow convention, and who are prepared to take risks and venture into the unknown … and come up with valuable novel ideas, theories or products that enrich society.

WHAT IS CREATIVITY?

Psychologists have reached a general agreement that creativity involves the production of “novel, useful products.” Robert Sternberg, professor of Human Development at Cornell University and author of many works on creativity, describes it as the production of “something original and worthwhile.” Simonton describes it as “the capacity to produce ideas that are both original and adaptive”—that is, ideas that are both new and useful.

The original and novel item produced may be intangible, such as an idea, a scientific theory, even  a joke, or a physical object such as an invention, or a literary or artistic work, such as a painting or a piece of music.

Creativity involves divergent rather than convergent thinking. Convergent thinking involves aiming for a single, correct solution to a problem; divergent thinking involves generation of multiple possible answers to a set problem.

According to Simonton, creativity requires “primary process” thinking, as opposed to ‘secondary process” thinking. Primary process thought is more primitive than “secondary process” thought.  While secondary process is devoted to conscious, logical, and realistic reasoning, primary process is replete with fantasy, imagination, irrationality, and unconscious motives.

CHARACTERISTICS OF CREATIVE PEOPLE

There are some typical qualities that characterize creative individuals. According to Simonton, creative people tend to be autonomous, independent, courageous and even bohemian (meaning: living a very carefree life, with little regard for social expectations and conventions). They are willing to let go off the tried and the tested. They have wide interests and show great openness to new experiences. They have the capacity to take risks, to try new ways of living and working. They think freely, and are less conventional in their thinking. They trust their own judgment and follow their internal convictions. They are flexible in their attitudes and behaviour. They have a greater tolerance for ambiguity and a greater acceptance of the many paradoxical facets of human nature. They are curious and open to experimentation and exploratory play.

any creative individuals are good at multi-tasking. They work on several issues simultaneously. They work on an issue for a while and then allow it lie to dormant for a while and move on to actively focus on another issue. Meanwhile, the earlier issue is incubating in the unconscious which begins to fabricate connections and possibilities until suddenly from nowhere a creative solution or a discovery emerges. This process of active engagement and incubation aids the creative process.

CREATIVITY AND ENVIRONMENT

Although we are inclined to consider creative activity to be an individual matter, Simonton points out that it often takes place in a social context. Creativity has its roots in a supportive yet demanding home environment. Creative people usually have parents who set high standards of achievement. At the same time, they are also quite permissive, allowing their children much freedom to experiment and take risks.

Most creative persons also have a supportive and highly skilled mentor in their chosen field of interest. They often work in fields unexplored by others. Exceptionally creative people devote almost all of their time and energy into their area of interest. Here is it is relevant to recall the words of the great physicist Albert Einstein: “Genius is ninety percent perspiration and ten percent inspiration.”

CREATIVITY IN THE FORMATION SETTING

The role of challenging situations in fostering creativity has implications, especially for the formation setting. For creativity to blossom and mature in the candidates to priesthood or religious life, the environment of the formation house or seminary has to be challenging. Candidates have to face situations that demand effort and enterprise. They have to be pushed farther and higher than they think they are capable of. Lack of challenge produces mediocrity. More than half (52%) of the formators who participated in sociologist Paul Parathazham’s study on religious formation acknowledged that current formation programmes are not demanding enough. Almost half (49%) felt the formation environment is too sheltered. Forty-one per cent stated that there is too much emphasis on conformity. Clearly, the bar has to be raised in terms of standards candidates are expected to reach.

Another important aspect of creativity which also has special relevance for priestly and religious formation is that divergent experiences facilitate creativity. Exposure to a variety of experiences expands the mind, taking us out of the rigid confines of a limited and narrow life. Such exposure not only allows creative juices to flow, but also broadens our perspectives and brings flexibility in thinking and attitudes. Unfortunately, the current formation process, in many cases, prefers regimentation and conformity. Thinking that is divergent from, and especially opposed to, traditional beliefs and practices, is not usually encouraged in the formation setting. Experiences available to formees are also, in many cases, very limited.

CREATIVITY AND ADVERSITY

Another aspect to be kept in mind, especially in the context of formation of priests and religious, is that creativity is promoted by adversity. Some of the most creative people ion the world were reared in unusually adverse childhood situations. Psychologists Martin Seligman and Mihaly Csikszentmihalyi, who explore optimum human performance, have found that creativity is fostered by “challenging experiences that help strengthen a person’s capacity to persevere in the face of obstacles.” Ellen Winner, a psychologist who has studied the profiles of artists and innovators, has pointed out that the experience of childhood stress and trauma is a major characteristic of highly creative people. Two other noteworthy characteristics of these persons, according to Winner, are these: “They are rebellious. They have the desire to alter the status quo.” Neither of these characteristics, unfortunately, are generally appreciated or fostered in formation settings.

A really inspiring true story of creativity in the midst of adversity is that of Steve Jobs. He is considered an icon of creativity in the world of information technology because of his creations—Apple Computers, the iPod, the iPhone and the I-Pad, devises which have revolutionized ways people work and communicate. But many may not know that he was dismissed from the company which he had founded. He would later say that this was the best thing that happened to him. It forced him to start from scratch, and invent new things. Soon after, he was diagnosed with pancreatic cancer, which doctors thought inoperable. Against such odds, the man went on to become one of the world’s most admired creative geniuses, exceeding existing benchmarks of performance by miles. Jobs shared stories of adversity and creativity in a much appreciated Commencement speech at Stanford University some years ago. He has left a great legacy for Apple Computers and an inspiring personal story of creativity emerging from adversity.

Creative geniuses often pay a steep price—but they make a huge difference to people’s lives.

For reflection:

• Who are the really creative people you know? What makes them creative?
• How can the environment of our families and formation houses be more supportive of the creative process?

 

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Is the Church—are we all—ready to accompany the youth of today?

In Rome another Synod is around the corner. Youth the world over are getting renewed attention. Many of us remember a similar event in 1985, when Pope John Paul II took the lead to celebrate the International Year of Youth. That year was marked by numerous events globally and locally. Today, youth and their needs are getting a renewed attention.

Two preliminary documents have already come—‘Preparatory Document’ in mid-2017 and Instrumentum Laboris (the working document) in June 2018. In both these the most repeated single word would be ‘accompanying’. One sentence from the earlier document highlights the spirit of the whole exercise of this year’s Synod: “In the task of accompanying the younger generation, the Church accepts her call to collaborate in the joy of young people rather than be tempted to take control of their faith.” A revolutionary statement, indeed! Ask any family or community: One of their significant problems would be youth related. But here the Church takes a radical shift from ‘controlling their faith’ to ‘accompanying’ and even more ‘collaborating in their joy.’

Isn’t this what the young people of today are truly asking for? More than anything else, they are eager to get a listening ear and an outstretched arm. ”Today’s youth wants the Church to be more approachable, a bit more patient in understanding them and ready to accept them the way they are,” writes Joseph John from Bangalore. No use getting upset with their unruly behavior, but “if dealt with love, patience and understanding, eventually they will surely grow in faith and will have a very active participation in the Church life.”

“Young people do not feel in tune with the Church,” says the Instrumentum Laboris. “It seems as if we do not understand young people’s vocabulary and, therefore, also their needs.” Surely in recent times, the Church at its highest level has been painfully convicted of this communication divide and has been making earnest efforts to “connect” with the youth and their world. A website launched in June 2017 with 53 questions in six different languages and Secretary General of the Synod of Bishops urging for responses from youth was a massive global exercise of listening. It received more than 60,000 responses and the website generated 173,000 “contacts.” The ‘Pre-synodal’ gathering of young people with the Pope and the Church officials was another major step of the Church getting aligned to the ways of the youth.
Many young people are eager to connect. “When I listen to many friends, I sense that some are drifting away as they feel the church doesn’t understand,” says Nikhil George, an Advertising professional from New Delhi who comes from a non-Catholic background. He is a true beneficiary of listening and accompaniment in the Church. “I wasn’t born in the Catholic Church, but found my way through a Catholic college, the Jesus Youth movement, along with talks and writings of apologists such as Scott Hann and Steve Ray.”

Everyone in the Church has a role to play in listening to and accompanying the youth of today. But, how? Understand the level of youth and work among them. The most frequent comment from youth is often: “It’s boring.” “We need more innovative ways so that the youth can enjoy the church and its activities,” says Ajjo from Chennai. “The parishes and grassroot movements have to engage with the young,” remarks Deekshit Daniel from Delhi.

The Church today realizes the importance of youth, as was well articulated in the Preparatory Document: “Young people know how to discern the signs of our times, indicated by the Spirit. Listening to their aspirations, the Church can glimpse the world which lies ahead and the paths the Church is called to follow.” A surprising turn in Kerala in these months was role of youth in responding to the unprecedented havoc wrought by the recent massive floods. Their unconventional attitude, ability to connect, digital skills and abundant generosity achieved the impossible in finding and saving lives, raising resources, and doing the yeomen task of bringing the society back to normalcy. When the government machinery and all sections of society stood bewildered, the youth came out in hordes and they did miracles, amazing everyone around. What John Paul II said in 1988 is indeed true, “The Church has so much to talk about with youth, and youth have so much to share with the Church. This mutual dialogue, by taking place with great cordiality, clarity and courage … will be a source of richness and youthfulness for the Church and civil society.” So true. May we take it a reality.

 

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– DR EDWARD EDEZHATH – Chevalier Dr Edward Edezhath is one of the pioneering members and senior animator of Jesus Youth. He shares several key responsibilities in the Church including being the joint secretary to the CBCI commission for Laity. He is a college professor, now doing a major research project under UGC, India.

You may have heard the joke about a religious telling his provincial: “In this community we have a few saints, and the rest are martyrs!” The reference is to the disappointing (at times scandalous) reality that a person may be meticulous about the practices of piety or even spend long time in church, but be extremely difficult to live with, or lacking in compassion, love or generosity.

Once someone asked Don Bosco what he thought of the spirit of prayer in a particular community. He replied he would tell them in a few days. The reason: Don Bosco believed that anyone can look pious in church; that one’s prayer life is seen more in one’s spontaneous behaviour and remarks. In the case of boys, he referred to the dining room and the playground—the two places where a boy shows what he is truly like.

To explain what spirituality really is, I would like to use the case of a religious sister. Let us call her Sr. Jane.

Sr. Jane asked herself some central questions: What is spirituality in practice? Who is a “spiritual” or holy person? After all, holiness cannot be measured like temperature, nor taught, like English grammar or mathematics.

She is also disturbed by two experiences. One, that her family members (who have not had novitiates, daily Mass and meditation, monthly recollections and annual retreats) are often more God-centred and Christ-like. Secondly, we live in a country noted for its external religiosity—large crowds at churches, temples and mosques; pilgrimages to religious shrines—but which is also marked by deep corruption. One day, an educated woman told her: “My husband knows a lot of prominent people in the city. Some of the most corrupt are also the most ‘religious.’ So, he prefers to be an atheist.”

Personally, Sr. Jane is also looking for more enthusiasm and freshness in her commitment. She is doing her work honestly, but she often feels that there is no “fire” in her; that a real passion for God is missing.

She feels challenged by Susan and Hilda, two of her companions who are working among the poor. They tell Jane: “These poor people are much more God-oriented than many of us. We learnt more about spirituality from them, than they from us.”

Talking to younger religious and some seminarians and priests, she finds that they are tremendously impressed by persons like Medha Patkar (who so courageously defends the poor people displaced and dispossessed by the large dams), Abdul Kalam, our much-loved former president, Harsh Mander (who resigned from IAS, in the wake of the anti-Muslim pogrom in Gujarat). Such women and men are shining examples of integrity and commitment. Isn’t that spirituality?

She started reading up on spirituality. She is amazed to discover the tremendous range of writings on spirituality— everything from Biblical to Patristic to Liberation to Feminist to Indian to Youth to the spirituality of married couples and children. She had no idea there are so many approaches to spirituality.

Among the authors she read, Jane was particularly impressed by Donal Dorr, an Irish Missionary who works in Africa. Dorr is aware of the tension between the contemplatives and the activists in the church, and their mutual critique. He presents an integral spirituality, which has three main dimensions.

Dorr calls the personal dimension “religious conversion” or conversion to God. If I trust in God, I will be a person of integrity. It is in God’s providence that I trust, not in money or crookedness. We cannot claim to trust God or be Godcentred, and do crooked things at the same time. God cannot ask me to cheat others, or tell lies. God’s interest is not simply that I sing hymns in church. As Psalm 37 says, “Trust in the Lord, and do good.” It asks us not to follow the paths of the crooked.

Secondly, at an interpersonal level, spirituality is expressed as love—a forgiving and active love, as Jesus taught by word and example. This hardly needs explanation. In a family or religious community, we know very soon who is loving and who is selfish, whom we can count on when we need help, and who will not lift a finger to help others. One good example of spirituality that comes to my mind is of a superior who faced calumnies very calmly. When I expressed my admiration for this attitude, he told me, “When someone speaks ill of me, I pray extra for that person; this way, I have never lost my peace of mind.”

The third is the social level. This is the structural or organized level of our life, where justice is the main issue. Since people often suffer injustice on the basis of money, gender or race/caste, the truly spiritual person will make sure to avoid any such discrimination or injustice. If I am unjust, I cannot be spiritual or godly. Thus, if I am a religious superior or employer, iis not enough I pray for my employees, or smile at them; I have the duty to see that they are paid a just salary, and that their working conditions are proper. So, too, I cannot discriminate against someone of the basis of money, gender or ethnicity. If I am a linguistic bigot or a caste fanatic (putting down others belonging to a different group), I cannot call myself spiritual or a disciple of Jesus.

Linked to integrity and justice is the whole area of ecology, which, Jane realized, is such a pressing moral and spiritual issue. Now she understands how important it is—to care for the planet, our common home.

If spirituality is such an all-embracing reality, Jane realizes she can learn it from good, honest people and from courageous activists, from deeply prayerful people and from deeply compassionate caregivers. She sees that prayer is not opposed to the action for justice; the two are closely linked. In fact, she understands the meaning of prayer more correctly. Prayer is not just saying some formula, or spending hours in church, but truly listening to God with her whole heart, eager to listen, and eager to do what God asks. She sees what a great model of prayer Our Lady is. At the Annunciation, Mary listened to God and said Yes, and then rushed to help Elizabeth who was in need.

Jane got into her annual retreat with greater eagerness. The spiritual path seemed to her such a thrilling adventure—to get to know her own potential and inner strength more fully, to become a person of integrity, to grow in love, to stand for justice. She met Sister Bernardine, an excellent retreat director and scripture scholar, who told her that her quest was right on target, that, according to the Bible, the inner experience of God and the practice of justice are deeply linked. Sr. Bernardine encouraged Jane to meditate on Psalm 14 (15). The psalm makes holiness consist in right relationships—avoiding slander and calumny, usury and bribes.

Sr. Jane was also helped by a friend who loves this verse from prophet Micah (6:8): “This is what God asks of you: that you do justice, that you love, that you walk humbly with God.”

Jane now feels a new enthusiasm and a new respect for herself. She knows that integrity is central, and that is her own responsibility. She reaches out to others with greater thoughtfulness and love, apologizes when she hurts someone, and prays for those who hurt her. She tries to bring more into her dealings. She also stands for justice, speaks up for the poor, or on women’s issues, and fights all caste discrimination. She teaches her students care for the environment.

Jane now feels more alive, finds life more meaningful; Jesus’ words and life provide a silent but powerful support and inspiration for this journey. Each day brings new challenges, and fresh opportunities. Others notice the sparkle in Jane’s eyes, and remark how life-giving her presence is Many of them say: “I want to be more like Sr. Jane.”

 

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THE SEVEN STOREY MOUNTAIN BY THOMAS MERTON

(PUBLISHER: HARCOURT BRACE, 1948)

Thomas Merton is one of the most remarkable minds of the mid-20th century Catholic world. The Seven Storey Mountain is his autobiography. Born in France, Merton came from an anti-Catholic background. He had a tempestuous life till his entry into the Catholic faith at age 23. After years of moral confusion, sexual profligacy and personal search, he became a Trappist monk at 31. Merton’s self-revelation appeals to the modern mind, especially the young in their deep-seated aspirations disappointments and confusions. God is not to be sought in visions and mystical raptures—not everyone gets them—but in the humdrum events and trials of ordinary life. The title is drawn from Book II of Dante’s epic The Divine Comedy, Purgatorio which presents Purgatory as a seven storey mountain. Leaving Cambridge after a life of debauchery, Merton at Columbia University courted Marxism. In the end he realised that he was “sick of being sick.” His observation at one moment is an incisive comment on the modern world: “Men who live only according to their five senses, and seek nothing beyond the gratification of their natural appetites for pleasure and reputation and power, cut themselves off from that charity which is the principle of all spiritual vitality and happiness because it alone saves us from the barren wilderness of our own abominable selfishness.” Merton also introduces us to some of the remarkable individuals that influenced him one way or other. In the conclusion his words echo St Augustine: “My God, it is that gap and that distance which kills me…That is the only reason why I desire Solitude… to be lost to all create things, to die to them… for they remind me of my distance from you.” Surprisingly the book became an instant success and continues to be read widely by seekers of faith a well as the faithful. Time magazine and The New York Times listed it among the best sellers for about a year. The critic William J. Petersen lists it in the 100 Christian Books That Changed the Century. Fulton J. Sheen called it “a twentieth century form of The Confessions of St. Augustine.”

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PROPHETS WITH WINGS: ACCOMPANYING THE YOUNG IN TODAY’S INDIA.

EDITED BY JESU PUDUMAI DOSS & SAHAYADAS FERNANDO (NEW DELHI: AIDBES, 2018. RS 300)

The sixteen chapters of this book, each written by a Salesian author and looking at one aspect of youth ministry today, bring us a fresh and competent look at the youth scene today and the ways we need to respond to it. Here are the themes dealt with: Responses of the young to a questionnaire; Rights in the Church; Intercultural approach to catechesis; Vocational discernment; Biblical models of accompaniment; The Centurion of Capernaum as a leadership model; Socio-political discernment of youth; Peace education for India; Perspectives of Indian educationists; Human enhancements and moral discernment; Accompanying the young in the spirit of Laudato Si; Social responsibility; Accompaniment of tribal youth; Motivational approaches; Spirituality beyond religions; Psychospiritual perspective. Much information and many insights and clarifications are found in the 369 large pages. India is a country of young people; the church needs to reach out to youth in loving and effective ways. This book provides much information on the world of the young, and sensible suggestions on how to make a difference for the better.

 

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One of the forty-nine programmes planned by National CRI for the period January 2018 to May 2019 was a seminar on mid-life. Aimed at the 35-55 year age group, it strove to provide participants with current practical input on the physical, mental, emotional, medical and spiritual aspects of mid-life. This year’s mid-life seminar was held at Vidyadeep College, Bangalore, from September 9th to 15th. Thirty-eight women religious from five religious congregations took part. The resource persons were: Fr Jose Parappully SDB (who covered the psychological, psycho-sexual and spiritual aspects of the mid-life transition), Fr Joe Mannath SDB (who dealt with self-care in five areas, friendships, celibacy, negative emotions and learning from every decade), Dr Annamma Thomas from St. John’s Medical College, Bangalore (who spoke about the medical and emotional issues of mid-life, especially those connected to menopause). There were also two enthusiastic personal sharings on growth by a religious sister and brother—Sr Inacinha Fernandes SAC and Brother Jesudas Amirthan SSP. Another honest personal witness was done by a couple— George Timothy and his wife Shibani. The anonymous written evaluation covered all the aspects of the seminar— accommodation, food, time-table, common prayer, sessions, movies. The feedback was overwhelmingly positive. The participants gave glowing tributes to the resource persons—for the relevant and practical contents, the touching personal accounts of the journey through life which moved several participants to tears and the good atmosphere in the group. One suggestion made by several was that the seminar should have been longer. The CRI Brochure containing details about the National programmes of 201819 were sent months ago to all the major superiors—in both soft copy and print. We appeal to you to make these programmes known to your members. We hear that a good number of religious have not even heard of these opportunities!

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I do not remember what I studied decades imary school. But I do remember very clearly and fondly a teacher who made a huge difference.

Guruji, as we fondly called him, always wore a neat seamless white dhoti and half sleeve white cotton shirt, his hair oiled and combed. He leaned forward as he walked, and his face looked meditative.

Every morning, we—about twenty children of all castes and creeds, aged 6 to 11, who studied in classes one to five—would wait under a huge banyan tree (named as “wisdom tree”) outside our village. Then Guruji would come to take us to school. There was a thick forest in between infested with wild animals. If one missed the group, he/she had to either go back home or become the prey of wild animals.

Guruji had instructed us to study individually and prepare for class under the banyan tree till he joined the group. We mugged up some rhymes or did mathematical calculations, algebra till he arrived.  As soon he joined us, he would ask us to form a line—boys in front and girls behind.

He always carried a strong bamboo stick. Why, you may wonder. He would collect all our school bags and fix them on the bamboo stick and carry them. We were too small and weak to carry the bags. There were no school buses, vans or autorickshaws then.

He had given us each a bead of the Rosary which we wore around our neck before we left home for school. We removed the Rosary from our necks and recited the five decades of the Rosary till we were out of the forest. The teacher was behind us, like a good shepherd accompanying us. We didn’t dare to look left or right in the forest for fear of wild animals. We broke the queue only after crossing the forest. When we reached the school, he would smile and unload our bags. He would then remind us to meet again after class to go back home.

Guruji accompanied the students in and outside the class rooms. He played kabaddi with us. His intentional defeat in kabaddi on many occasions was just to encourage the students of the opposite team. When classes were over, we rushed out of the class rooms, and dumped the bags in the courtyard. He waited until the last pupil came. He then counted the students, and picked up our bags, to take us home.

Between our village and the school there was a big pond with clean water. Guruji had instructed us to take bath in the pond before we reached home. All of us would jump into the lake and have fun for half an hour as part of swimming classes. He swam himself and taught us to swim. As children we thoroughly enjoyed dipping into the pond, splashing, pulling and pushing each other in the pond. He also made sure no untoward incident occurred during the swimming class. After crossing the jungle, we gathered again under the wisdom tree, thanked the teacher and left for our respective homes. Before we dispersed, Guruji would always remind us to complete our homework before we went to bed.

Without any professional managerial skills my guruji had inculcated in us all the values of the present big business schools, management institutes and B.Ed. colleges. Time management was the first thing he taught us to follow without any compromise. This meant to get up early, get ready for a light snack and join the group under the wisdom tree to escape the wild animals. We did not understand then the meaning of saying the Rosary or the spiritual effects of prayers. Providentially, wild animals did not harm us. He instilled religiosity in our hearts and minds already at this age. He also taught us in and outside the classroom to love one another, irrespective of caste and creed.

As part of our discipline, Guruji instructed us to always walk in a straight line quietly without looking left or right. In his fatherly care, he carried our school bags to and from school.  In the rainy season he would carry the smaller children one by one on his back over a rivulet. In the winter he instructed us to use firewood to warm ourselves under the wisdom tree and ward off the wild animals before he arrived. He really played the role of a good parent. Guruji accompanied us from morning till evening. He was close to us in our difficulties.

Our closeness as a group bound us together emotionally. I regret having missed capturing the fascinating rare rural classic sceneries on many occasions with the village guruji as we did not have cameras or smart phones then.

Our Guruji did not seek any award as Best Teacher or anything like that. But  he did leave behind an indelible impression on the students as a committed role model that we, his students, ever cherish. Many alumni of that school have become civil servants, doctors, nurses, engineers, advocates, political leaders, police officials, army men, teachers, religious and clergy, working all over India and abroad as replicas of their beloved guruji. On Teachers’ day I pay homage to such past and present devoted gurujis dedicated to the formation of students.

 

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Fr. Alexander Ekka SJ is the Director of Jeevan Vikas Maitri, Pathalgaon, Jashpur, Chhattisgarh. He can be contacted at: 9685858115 WhatsApp: 8959215469; email ID:ekka.alexander@yahoo.com

September 8: International Literacy Day

Its aim is to make the people aware and to highlight the importance of literacy to individuals, communities and societies in every Country. A day to remind world leaders, influencers, writers and the general public of the current status of adult literacy and learning.

Statistics:

Some 775 million adults lack minimum literacy skills; one in five adults are still not literate and two-thirds of them are women. 60.7 million children are out-of-school and many more attend irregularly or drop out.

 According to UNESCO’s Report on Education (2006), the lowest adult literacy rate are:

Regions: – South Asia (58.6%), followed by sub-Saharan Africa (59.7%)

Countries: – Burkina Faso (12.8%), Niger (14.4%) and Mali (19%)

Despite its economic growth, India still remains the country with the largest number of illiterate adults in the world. The literacy rate for India is 74.5% for men, and 65% for women. There is a huge difference among the States in literacy rates, as the Literacy Map of India shows. The rates range from Kerala with 94%, Lakshadeep  and Mizoram with 92% each, Tripura with 88 and Goa with 87%. At the bottom of the ladder as Bihar (64%), Telengana (66%), Arunachal Pradesh and Rajasthan (67%) and Andhra Pradesh (68%).

We can all do something to improve this situation. A school can conduct literacy classes for the neighbourhood; panchayats and districts can hold campaigns to promote literacy. More initiatives will come where there is good will.

The report shows a and Aclear connection between illiteracy and countries in severe poverty, and between illiteracy and prejudice against women. Literacy is the best remedy to eradicate poverty and inequalities across the world

This Day highlights the changes and improvements being made worldwide in literacy development. UNESCO has been central in improving global literacy since 1946, in partnership with governments, charities, local communities and experts in the field worldwide.

UNESCO also announces its International Literacy awards, a prestigious prize recognising excellence and innovation. Submissions will be on “Literacy and Skills Development”, the theme for 2018.

Some of the Themes of the past years are: Education for All, Literacy and Health, Literacy and Empowerment, Literacy and Peace, Literacy in the Digital World.

We celebrate the Day to promote the public consciousness about the extraordinary value of the written word and to encourage the literate rate of society. Literacy has the ability to raise the family status and hence the country status.

It is celebrated to encourage people towards getting continuous education and to take up their responsibilities towards the family, society, the country and the world at large.

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September 26:

International Day for the Total Elimination of Nuclear Weapons

Achieving global nuclear disarmament is one of the oldest goals of the United Nations; the subject of the General Assembly’s first resolution in 1946—after the disaster of Hiroshima and Nagasaki!

Yet today, some 15,000 nuclear weapons remain. Countries possessing such weapons have well-funded, long-term plans to modernize their nuclear arsenals. As of 2017, while there have been major reductions in deployed nuclear weapons since the height of the Cold War, not one nuclear warhead has been physically destroyed and no nuclear disarmament negotiations are underway. (For national estimates, see the Chart.)

This International Day provides an occasion for the world community to reaffirm its commitment to global nuclear disarmament as a high priority. It also provides an opportunity to educate the public—and their leaders—about the real benefits of eliminating such weapons, and the social and economic costs of perpetuating them.

Commemorating this Day at the United Nations is especially important, given its universal membership and its long experience in grappling with nuclear disarmament issues. It is the right place to address one of humanity’s greatest challenges, achieving the peace and security of a world without nuclear weapons.

The Treaty on the Prohibition of Nuclear Weapons, adopted on 7 July 2017, marks an important step and contribution towards this common goal.

Secretary-General António Guterres:

The dangers posed by nuclear weapons have been forcefully driven home, making this event timelier than ever. Think, for example, of the tension between N. Korea and USA.

We know that the horrific humanitarian and environmental consequences of the use of nuclear weapons would transcend national borders.

 The only world that is safe from the use of nuclear weapons is a world that is completely free of the nuclear weapons themselves.

It is true that we live in challenging circumstances, but this can be no excuse for walking away from our shared responsibility to seek a more peaceful international society.

 

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Sr Esme Da Cunha FDCC

What is specific to the balance sheet of a charitable trust with 12A?

In the previous issue we discussed the different kinds of financial statements and the various components of the balance sheet.  Now let’s see what is specific to a charitable trust with 12A.

A business company exists to make profit, but a charitable trust exists for charitable activities. Hence, what we call as “Profit and Loss Account” in the balance sheet of a business company, we call it “Income and Expenditure Account” in a charitable trust. What we call as “Profit” and “Loss” there, we call it “Surplus” or “Deficit” here. Thus, it is clear that charity, not profit,  is the focus of a charitable trust.  The balance sheet of a charitable trust is to be studied from this point of view.

What to Look For

What should we look for in such a balance sheet?

1. Find out the current year’s surplus or deficit. This can be found at the end of the Income and Expenditure Account as “excess of income over expenditure” or “excess of expenditure over income.”  The former is surplus and the latter, deficit.  Let’s remember that this is the surplus or deficit for the current year alone, after taking into consideration the annual income and expenditure. But what about the past years?  Hence, surplus or deficit of the current year alone does not mean much.

2. Find out the accumulated or net surplus or deficit until the present. The figure shown at the end of the Balance Sheet as “Income and Expenditure Account” is the accumulated or net surplus or deficit until the present.  This is the net of the balances carried forward over the years from the start of the balance sheet of the trust.  If the figure appears on the liabilities side, it is net surplus; if it appears on the assets side, it is net deficit. A net deficit here should open our eyes to examine the past years and learn the necessary lessons.

3. Find out the rate of interest on the investments of the trust. To get this data, we have to find out the total interest income of the trust for the year. This can be found on the “Income and Expenditure Account” page.  Then let us turn to the “Balance Sheet” and find out the total volume of the investments under the “Assets” side. Now calculate the rate of interest using the formula “interest/total investments*100.”  If the result is at par with or better than the prevailing bank interest, then it is good. If less, then we have to understand that something has gone wrong somewhere.   A lesser rate of interest would mean that we have large funds lying in the savings account, or one or more matured fixed deposits are not renewed or the interest cheques have not been received or what was received has not been deposited in the bank, etc. Thus we try to spot the mistakes and take corrective measures.

4. Check the total volume of the funds of the trust. Here we have to compare the present volume of the funds with that of the past and see if the total volume has increased or decreased. If it has decreased, why? While doing this, sufficient focus has to be given to check the volume of the corpus fund too. The corpus fund is the backbone of a trust and hence it is strongly recommended that every trust has its own corpus. Having sufficient corpus ensures the longevity of the trust and its activities. It is worth recalling here that all corpus donations (e.g., the endowment fund)  form part of the capital of the trust and they are fully tax exempt too!

5. Are the investments well diversified? The next point one has to consider is if the funds of the trust are spread out reasonably well. It is common sense that we do not invest the whole amount of money in the same bank or company or bond or mutual fund, lest we lose the entire capital due to some misfortune of the bank or company.

6. How is the cash flow of the trust? It is possible that a trust has a large volume of funds, but the whole lot is locked up in the fixed deposits or other illiquid investments. Once again, it is common sense that knowing the on-going needs of the trust, we have to set aside sufficient money in the savings account. But care is to be taken that we do not park more than what is needed in the savings account as it would lead to loss of a sizeable amount of interest.

7. Are the loans to be repaid and the recoverable loan within reasonable limits? Here we have to see if the loans to be repaid, which can be found under the liability side of the balance sheet and the loans to be recovered, which can be found under the asset side of the balance sheet, are within reasonable limits. A trust cannot overburden itself with a loan beyond its repaying capacity or with too many loans given out to its employees.  Since going overboard on either of these will affect the activities of the trust, we have to monitor both these elements regularly.

8. Proper attention to the above factors will mean that there is some financial planning in the trust. But is that all? The most important factor is to monitor regularly the obligation of the trust under section 11(2) of the income tax act, which stipulates that at least a total of 85% of the annual  income has to be utilized for the objectives of the trust. It is possible that in some years there is a shortfall to this target.  The shortfall can be due to factors such as a big donation is received towards the end of the year or  the trust got a large income in during the year or expenses are controlled and funds are saved for the purpose of a new building or property. Whatever be the reason, the income tax act gives a special provision for charitable trusts.  It gives a provision to set aside such excess or shortfall of the 85% to be used within the next five years. This is done with the resolution of the Body of Trustees (Board or Governing Body), giving the particular purpose(s) for which the funds are accumulated.

Attention may be needed here to see that no donation can be given out of the funds accumulated under section 11(2).   The beauty here is that with such an accumulation done, it is deemed that the trust has fulfilled its obligation of having to spend 85% of its annual income!   Here it is also to be noted that when this shortfall which is set aside under section 11(2) is utilized within the next five years, the trust cannot claim utilization again!

 

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“It behooves the priest to be as pure as if he stood in heaven…  Picture Elias and the immense multitude standing, while the prophet prays and fire descends…  In the sacrifice which is now offered the priest brings down not fire, but the Holy Spirit and prays that that grace may descend and inflame the souls of all.”

(On the Priesthood 3.4-6)

John (349-407 CE) received the honorific of ‘Chrysostom’ or ‘golden mouth’ because of his extraordinary oratorical gifts.  Only one more person, the bishop of Ravenna Peter Chrysologus (380-450) had this unique distinction; he was referred to as ‘golden word.”  John Chrysostom was brilliant, outspoken, direct and many of his sermons have survived to this day.

John was born into a well-to-do family in Antakya (Antioch) in Southern Turkey.  His father died when John was very young and his mother Anthusa, a devout woman, instilled in him a deep Christian faith and ensured he received an excellent education under the rhetorician Libanus, a non-Christian.  The exact year of his baptism is disputed (368 or 372).  After his baptism he studied Antiochene exegesis and later spent six years as a hermit.  His severe asceticism ruined his health and he had to return to the city.  On his return he was first made a deacon and later a priest in 386.  He was an extraordinary preacher and crowds flocked to hear his sermons.  After a difficult first year he had a serene period of intense pastoral work from 387 to 397.  In the year 397 he was made bishop of Constantinople and zealously worked for the people, especially the poor.  His life challenged the political class, the clergy and monks who had succumbed to laxity.  The so-called Synod of Oak dismissed him in 403 and the king decreed that he be exiled.  This was not carried out because of an accident in the imperial palace.  He continued to preach fearlessly.  However, in 404 the emperor signed a decree definitively exiling him to Armenia.  In 407 his opponents, who did not want him to have any contact with his friends, persuaded the emperor to send him farther away. During an extremely brutal deportation he died of exhaustion in Pontic Comana on the 14^th of September.

John Chrysostom is one of the most prolific Church Fathers with his most fruitful years being the years of his priestly ministry in Antioch.  He produced 67 homilies on Genesis, 59 on the Psalms, 88 on the Gospel of John, 90 on Mathew and smaller collections on other biblical books.  However, his specialty was St. Paul, on whom he gave more than 200 sermons.  Other works included seventeen treatises and two hundred and forty-one letters.  One of his best-known works is a treatise on The Priesthood which is arranged in six books and presented in the form of a dialogue with a certain Basil.  Books three to six offer an excellent picture of a priest’s tasks.  It underlines the pastoral duties of a priest—the protection of widows and virgins, righteousness, proclamation of the word of God, responsibility towards others, defending the faith and so on.  In the treatise John develops the spirituality of a priest, pointing out that, unlike a monk who takes care of his own salvation, the priest is accountable for his entire community. Thanks to the years of pastoral engagement, John Chrysostom’s spirituality evolved.  It moved from a rigid asceticism of his earlier days towards one which was more understanding, inclusive and other-centered.  Even today the life of John Chrysostom offers us the image of an exemplary priest and bishop – a courageous, zealous and committed person who went through various persecutions, sufferings and eventual martyrdom.  His golden words shone forth in his life as he bore witness to the Good News until the very end.

 

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