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Sr Patricia, one of the general councillors of her religious order, reveals the discussions of the council and a decision confided to her by the superior to one of her friends in the institute.  That friend in turn passes it on to other friends.  By the time the authorized communication is circulated, the matter has already become public.  Consequently, some are indifferent towards the official communication; others feel hurt.  

What is the proper way for a council member to act?

The councillors mainly participate in the governance of the institute by a deliberative or consultative vote.  They are to stand by the superior on all decisions, while retaining their freedom to express their opinion, admonish the superior or even report matters to the higher authority, if required.  Other functions of the council, as well as its composition and membership, must be expressly determined in the Constitutions.  In the case of dismissal of a member, Canon Law (CIC c. 699§1) stipulates a minimum of four council members.

In order to seek consent or advice, the superior has first to convoke the council. This is the first requisite for validity, unless the constitutions say otherwise for mere advice (CIC cc. 166§1, 127§1; CCEO cc. 948§1, 934§1).  The purpose of calling a council is for the superior to be enlightened about the best possible option.  After convoking, the superior has to present the necessary facts relating to the matter to the councillors.  The council members have the right to be informed of the relevant facts needed to form a valid judgement.  Superiors are duty‑bound not to manipulate the consultation process.

Consultation

The consultation of the council takes place through a consultative vote.  After considering the advice of the council, the superior makes the decision.  For the validity of the act, consulting the council is a must, but the superior is not bound to follow the opinion even if it is unanimous. At the same time, the superior is not to act contrary to the unanimous opinion unless there is a grave reason in the judgement of the superior.   Councillors are to collaborate with the superior in expressing their mind sincerely, whether acting as part of the group or as individuals (CIC c. 127§3; CCEO c. 934).

No one can abstain from expressing their opinion, because the non-cooperation of the councillors can paralyze the governance of the institute. The advice of the council members must be personal, free, honest and truthful without any partiality or vested interest and devoid of partisanship, factionalism, anger, pride, stubbornness or blind adherence to their personal opinion.

Consent

Consent is obtained through a deliberative vote and with the absolute majority.  In the cases, where consent is required, the superior cannot act validly without adhering to the majority vote of the councillors.    While superiors are obliged to obtain consent, the law does not strictly oblige them to proceed with the action.  The superior may abstain from the action, after the deliberative vote, because of confidential information.  Unlike consultation, in respect of consent, if a council member, after prayer and discernment, feels the need to abstain from voting, they retain that freedom.  But that freedom can be exercised only when there is an honest reason.  In such instances, the superior or other members of the council cannot force that member to vote against their conscience.

Secrecy

Canon Law (CIC c. 127 §3) urges the councillors to maintain secrecy in all important matters discussed in the council; the superior must insist on this obligation.  The seriousness of the matter demands it and the superior can insist on the obligation of secrecy even by means of a decree (CIC c. 49).   The councillors should not reveal the happenings/discussions in the council deliberations (the opinion or vote given by the councillors; transfer or appointment of the members, etc.).  They should also maintain the secrecy in other important matters confided to them by the superior.  The revelation of these matters could be counterproductive and can cause great harm.

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From a Hopeless End to an Endless Hope

Jesus’ Resurrection is not only God’s greatest miracle and the centre of our faith. It is our greatest source of strength and hope. He who overcame death and transformed his frightened disciples into bold and loving witnesses of hope, can help us too to move from fear to love, from despair to serenity.

Jesus is Risen! Easter is a celebration of the resurrection of Jesus. It is also a celebration of our new life in Christ after forty days of Lenten prayer, fasting and penance. Easter gives us hope and the assurance of the defeat of evil and the victory of life. As we celebrate Easter, we are announcing the death of death and the birth of a new life in Christ.

The Best Easter Story

What does John’s Gospel say about Jesus’s resurrection? The story of Mary Magdalene’s encounter with the risen Jesus in John 20:11-18 seems to be the best biblical text to understand the mystery of the resurrection. Mary Magdalene comes to the tomb early on the first day of the week and finds the tomb empty. Mary stoops to look into the empty tomb (v.11), and she sees two angels in white (v. 12).  The position of the angels on either side of the place where the body of Jesus had once lain symbolically represents the ark of the covenant: the image of the mercy seat and the two golden cherubim on both ends of the mercy seat facing each other (Exodus 37:5-9). According to the biblical tradition, Yahweh spoke to Moses from between the two cherubim (Exodus 25:22).

A significant comparison can be made: Just as the Old Testament cherubim guarded the ark and the tablets symbolizing Torah or God’s words, the angels at the tomb are guarding the symbols of the action of God in rendering the living presence of Jesus, the incarnate and risen Word.  The two angels on either side of the place where Jesus’ body had lain reveal the living presence of the covenant God in the empty tomb.  At first, Mary neither recognizes the presence of God nor Jesus in the tomb, but Jesus’ calling Mary by her name enables her to identify Jesus, her master (20:16).

Calling by name in the ancient world has the power to evoke identity and deep relationship.  This is reflected in the words of Jesus that empower Mary to recognize Jesus’ living presence by the presence of the two angels.  Jesus wants Mary to go to his disciples and announce, “I am ascending to my Father and your Father, to my God and your God” (20:17c).  The relationship and intimate knowledge implied in the relationship between Jesus and his Father have now become true of the relationship between the covenant God and the disciples. The experience of encountering the risen Jesus was a real and empowering experience for Mary Magdalene, which enabled her to proclaim the Good News of the resurrection to the disciples: “I have seen the Lord” (John 20:18).

According to John’s Gospel, Mary Magdalene is the first recipient of the Easter Christophany and the first disciple to proclaim the good news of the resurrection of Jesus. She is presented as an apostle to the apostles. Her love for Jesus is manifested in her endless seeking for Jesus. It is her inner freedom and openness that gives her the courage to dialogue with the gardener and to recognize Jesus. Her commitment to the Lord is revealed in her prompt response to the command of Jesus. The encounter with the risen Jesus empowers Mary to discover her true covenant relationship with God.

A Three-Dimensional Story

The resurrection narrative has three dimensions: past, present and future; it has a moment of encounter (present experience), a moment of recognition (past event) and a moment of commission (future mission).

As past event, the resurrection is the raising of a man who had been put to death by evil, the raising of the crucified Jesus. It reminds us of both the life of Jesus, someone who is deeply concerned about the life of the people, their sorrows, hopes and struggles, and of his death as the consequence of his life and commitment to God’s mission in favour of the poor and marginalized. The resurrection can thus be seen as a powerful protest against the evil that crucified Jesus—the final death of death. It is indeed the vindication of the life of love and freedom that Jesus lived. It celebrates the birth of a new life and inaugurates the beginning of a new history.

As present experience, the resurrection invites us to recognize the on-going interventions of God through the various events of our daily life. The disciples who met the risen Lord after his resurrection were commissioned to announce the good news of salvation to the whole world. They were so frightened and ran away when Jesus was arrested, but now, after meeting the Risen Lord, they were filled with new hope and new strength, and began to publicly proclaim the Gospel without fear.

As future hope, the resurrection gives us the ultimate assurance that victory belongs to God, belongs to life, love, goodness and freedom. In the risen Christ, God is in control of our lives and destinies as the beginning and end of all things. As Easter people, we are called to live a life of hope, filled with joy and optimism about ourselves, our world and our future. This does not mean that all our problems and difficulties will disappear; it means that we don’t allow our problems to control us or wear us down; because we believe that the risen Lord has conquered everything, including death, and will give us the courage and wisdom to soar above the challenges of our daily life. Everyday life may be difficult, but not impossible for us to live joyfully. It is indeed a challenge for us to give up pessimism and become optimistic and hopeful.

Hopeless End or Endless Hope?

The new life of Easter requires the deepening of our faith and the renewal of our commitment. As St Paul says, we have to die with Christ to sin so that we can rise with him to new life (cf. Rom 6:5-11). New life in Christ signifies defeating sin, evil and death on the one hand, and living in love and hope on the other. We celebrate Easter whenever we give up hatred and resentments and become more loving and forgiving. We share in the power of the resurrection whenever we love again after the bond of relationship is broken. Every time when we try again with hope after having failed in life, we celebrate the victory of love and new life. God never abandons us. As the saying goes, human ways may lead to a hopeless end, while God’s ways always lead to an endless hope.

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The Ear of the Heart: An Actress’ Journey from Hollywood to Holy Vows. Mother Dolores Hart, OSB and Richard De Neut (Chicago: Ignatius Press, 2013)

Movie fans were stunned when Dolores Hart, a glamorous young star with ten highly successful movies to her credit, announced her decision to join a cloistered monastery. She was leaving her family, many film contracts and a fiancé with whom she was getting ready to marry. Dolores was initiated into the Church while in school. Bright, talented and beautiful, she yearned to become a movie star. While at the university, she was spotted by producer Hal Wallis. She soon became America’s sweetheart, starring with prominent actors like Stephen Boyd, Anthony Quinn and Montgomery Clift, reaching the top with Come Fly with Me (1963). She also made her mark in Broadway theatres. But she had a vague feeling from her early days that she had been destined for God.  In 1963, while shooting for her roles as Saint Clare in Francis of Assisi (1961), she had a chance meeting with Pope John XXIII, who made a deep impression on her.

Her life in the convent was by no means an easy one, but she never doubted the choice. Fifty years later, she would say, “I left the world I knew in order to re-enter it on a more profound level.  Many people don’t understand the difference between a vocation and your own idea of something. A vocation is a call—one you don’t necessarily want. The only thing I ever wanted was to be an actress. But I was called by God.” She later became the Abbess and helped to make her institute gain great prominence and attract new vocations too. She was also made member of the Academy awards Committee. A film based on her experience titled, God is the Bigger than Elvis, won an Oscar nomination. In one of her interviews she reflected that turning to religious life is not giving up one’s personality or one’s God-given gifts. “Religious life has to become an expression of the gifts of the person.” The highly readable Ear of the Heart presents the remarkable picture of a woman of admirable courage, faith and humour.

A Human Being Among, Not Above, Other Human Beings: Priests Speak from the Heart, edited by Joseph Thenasseril SSP (Mumbai: St. Paul’s, 2010). Rs 95.00.

In this simple and very readable book, twenty-four priests share their experience of the priesthood. It is not a theoretical book about the theology or spirituality of priesthood, but first person accounts of how each has lived this vocation. The writers come from different backgrounds and ministries—parish work, missionary life, formation, leadership role as bishops. The personal nature of the writing, the diversity in backgrounds and ministries, and the evident honesty of the writers make this an attractive, easy and inspiring book to read.

The writers are: Pope Benedict XVI and Pope John Paul II; Bishops Thomas Menamparambil SDB, Vincent M. Concessao, Kevin McDonald, Malcolm McMahon OP, Agnelo Gracias, Michael Fitzgerald M. Afr., John Mone and Ferdinand J. Fonseca; Fathers Kurien Kunnumpuram SJ, Praveen Fernandes, George Kaitholil SSP, Joe Anthony SJ, James Valladares, Cyril Axelrod, Paul Thelakat, Timothy Radcliffe OP, Sebastian Kizhakkeyil MST, Vincent Barboza, Michael Peters CPPS, Lesser, Larry Pereira and Joe Mannath SDB.

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In this issue, we continue listening to what young sisters and novices wrote about their heroes, hopes and dreams.

This month we look at their answers to: “My Main Dream in Life.”

Here is what they said.

Novices’ Dreams:

Most seem keen on serving the poor. Others dream of spreading the Word through preaching or through music. A number of them show a keenness to live close to God and as God wants.

“To become a sister and serve poor people.” (Gracia, novice, 22 years_

“To do something (I don’t know what; that’s in the future) for God and for others, and to glorify God.” (Supriya, novice, 25)

“To be with Jesus, and to serve the poor and needy, especially orphans.” (Priya, novice, 25)

“To be one with people who really need me.” (Vimla, novice, 22)

“To serve God by teaching underprivileged children.” (Shweta, novice, 22)

“To give myself totally to the service of the Lord.” (Rosita, novice, 19)

“To do something good for others.” (Rashmi, novice, 24)

“To be a great singer, that is, to sing for the glory of Jesus and to spread Jesus everywhere through music and songs.” (Melania, novice, 20)

“To become a preacher. I want to proclaim the Good News.” (Sangita, novice, 18)

“To become a good sister to serve the poor and needy.” (Goretti, novice, 23)

“To give up my life for Jesus.” (Madhuri, novice, 19)

“To preach the Good News to all, especially those of other faiths, by my life.” (Laveena, novice, 23)

“To live each moment in the presence of God, and share God’s love and peace with my neighbours throughout my life. This dream I try to fulfil each day of my life.” (Niharika, novice, 21)

“To surrender my life to Jesus.” (novice, 22)

Junior Religious

The following replies are from junior sisters. They have written their age, not their name. Most of the dreams are intensely religious, and many include an element of service.

 “To do something worthwhile. To become a missionary and travel for Jesus.” (29)

“To complete the mission for which I have come.” (28)

“To become a teacher and take care of my family.” (28)

“I dream that my Father is standing near me and holding my hand when I fall.” (22)

“To help small children and give Jesus to all people. To become a great lady like Mother Mary and the saints.” (25)

“To love Jesus with all my heart and soul.” (23)

“To become a good religious and proclaim the Good News.” (22)

 “To the see the Lord one day, face to face, and to gaze at Him. And see everyone kneeling and bowing before Jesus.” (22)

“To become a saint one day.” (25)

“To serve the Lord faithfully, and to spread His name wherever I go.” (24)

The idealism of their dreams is clear and inspiring. May our young religious and novices—and the rest of us—be faithful to these dreams. Studies on fulfilment show that God-centred, prayerful people who lovingly serve the poor are among the happiest human beings. So, youngsters, you are on the right track. Do not deviate, please!

“To be a faithful follower until the end.” (25)

“To serve the poor and to be one with them.” (25)

“To become a good religious and serve God’s people.” (24)

 “To be holy and pure, to serve God’s people, especially the poor and needy, and to carry out God’s mission.” (24)

“To become perfect in whatever I do.” (26)

“To belong to Jesus always, and to belong only to Him.” (24)

“To live my vocation faithfully, and proclaim the Good News, not in words, but in action.” (24)

“To become what God wants of me.” (26)

May the youngsters and the oldies help each other to become what God wants each of us to become.

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(Once again, I thank Sr Mariola Sequeira MSA for collecting and sending these responses.—Editor)

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Many of us, especially priests and religious, mix up with the concept of bill and receipt, often using the wrong term.  Simply put, when we make a payment, we pay against a bill. After making the payment, we get a receipt for the payment we made.  But there is a need to explain this further.

Bill, Invoice and Receipt

When we buy something or avail of a service, we get either a “bill” (also called cash memo) or an “invoice.”   A “bill” is a written official document which shows the amount paid for the items bought or services availed, whereas an “invoice” is a written official document with tax (earlier sales/service  tax, now GST) that shows the amount due for the items bought or services availed.   Normally “bill” is for a small amount and we pay it by cash and “invoice” is a big amount and we pay it by cheque.  After introduction of GST, “bill” has become “bill of supply.”  “Bill of supply” is issued when the items bought or services availed are GST-exempt or, if the shop keeper cannot collect GST because he is under the composition scheme of GST.  “Invoice” is an official GST-paid document authenticating the goods bought or services availed.  It is to be noted that both the “bill of supply” as well as the “invoice” must have the GST identification number (GSTIN) clearly printed on it.  Other details, like the name and address of the supplier,  name and address of the purchaser, date,  serial number of the bill or invoice,  items purchased or services availed, their quantity, amount paid in figure, as well as words and the issuer’s signature, are found on the bill or invoice.

When we pay money against a payment due or pay as donation, we receive a “receipt” from the payee.  Thus, “receipt” is an official document authenticating any payment made, by cash or cheque or demand draft or NEFT.  The receipt will have the payee’s 80G number (tax exemption for the donor), if it has one.   Details, such as the name and address of the receiver/payee, date, serial number, payer’s name, amount in figure as well as words, purpose for which the amount is paid, the mode of payment (cash or cheque/DD—with the cheque/DD number—or NEFT),  and the signature of the receiver are found on the receipt.

Thus, the bill of supply or invoice and the receipt become important documents for us in our accounts.  When we, as priests and religious, submit accounts for the money spent by us, we attach in our accounts these important documents as proof of having spent the money on those items.

Cheque, DD, NEFT, RTGS

Any payment or receipt can be done either by cash or through a bank.  Bank transaction can be made by cheque or demand draft (DD) or national electronic funds transfer (NEFT) or real time gross settlement (RTGS).  The latter two can be done directly online by oneself through net banking or through the bank.  RTGS is done instantly and it involves more than Rupees two lakhs (Rs 2,00,000); NEFT is done in batches, and it is less than Rupees two lakhs.  Nowadays, through mobile banking, we also have the facility for immediate payment services (IMPS), where funds are transferred electronically.  Earlier, banks were using an eleven-digit number called the magnetic ink character recognition (MICR), but now they use the eleven digit alpha-numeric code called the Indian financial system code (IFSC) for electronic transfers.  The former is printed at the bottom of the cheque and the latter on the top.  If receipt or payment is done at the international level, then we use the alpha-numeric SWIFT code, which is used to identify the bank and the branch.

Cheque payments can be made in two ways: by bearer cheque or by crossed cheque. A bearer cheque is as good as cash. Hence it is for amounts less than Rupees ten thousand and handled with extra care.  A crossed cheque is for more than Rupees ten thousand and it can be encashed only by having the amount credited to the payee’s bank account.  The government insists on the latter so that transactions can be tracked easily.  Any cheque is valid for three months only.  Hence, if not encashed within three months from the date of issue, it becomes invalid and a fresh cheque is required once the old cheque becomes outdated.

There is a difference between a cheque and a demand draft.  A cheque is issued by the account holder. The payee branch may or may not honour it for different reasons, such as insufficient balance in the drawer’s bank account, variation in the signature(s), cheque outdated or overwritten, etc.  A demand draft (DD) or banker’s cheque is  issued by the drawer’s bank, which already realizes the amount for which the DD is issued, either by cash or from the account holder and hence carries a bank guarantee for the amount mentioned in the DD.  It is as good as cash.  The only difference is that the payee can collect the amount of the DD only after getting it credited to his bank account. Thus a DD becomes a much safer way of transaction.

These days all banks offer the facility of online banking/net banking/mobile banking. This is also a safe way of doing transactions, provided the password and transaction passwords are kept a closely guarded secret by the account holder.

 

Bank Accounts

Any bank account can be operated either “singly” or “jointly” by two or three or “either or,” depending on the choice of the account holder(s).  It is highly recommended that all personal bank accounts have a nominee registered with the bank and all bank accounts of the registered charitable trusts/societies have two or three authorized signatories, operating the account singly or jointly.

We have many banks across the country. They can be broadly divided into public sector undertaking (PSU) banks, private (pvt Ltd) banks and co-operative banks.  Unlike the private banks, PSU banks have the guarantee of the central government and hence they are much safer and preferred by many.  Co-operative banks are for the co-operative societies and not the subject of our discussion here.

Any individual adult with proper identity proof, address proof and pan number can open a bank account in his or her name.  So also any legal entity, like a registered charitable trust or society with proper identity proof (trust deed or memorandum) and address proof, such as telephone bill or electricity bill, PAN number, a resolution to open an account and the list of authorized signatories with their specimen signatures, can open a bank account in the name of the legal entity.  These days, the bank asks for the identity proof, address proof (“Aadhar”) and PAN of the authorized signatories, too, to operate the bank account of the legal entity.  PAN (permanent account number) is obtained from the income tax department on application in the proper format. Once the account is opened, it is important to keep it active and operational with transactions from time to time, failing which the account will be deactivated.  Bank transactions are always traceable, while cash transactions are not. Hence, the present government stresses the need to have financial transactions through a bank instead of by cash.

The next issue will deal with “financial accountability.”

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April 7

WORLD HEALTH DAY

“Health for all” has been the guiding principle of the World Health Organization (WHO) from the time it came into existence seventy years ago. In this 70th anniversary year, WHO has chosen “Universal health coverage for everyone, everywhere” as the theme for the World Health Day.

Universal health coverage means ensuring that all people can get quality health services, where and when they need them, without thereby being pushed into poverty. No one should be forced into a situation to choose between good health and other necessities of life. However, it does not mean free coverage for all possible health interventions, regardless of the cost, as no country can provide all services free of charge on a sustainable basis.

Healthcare in India

The healthcare system in India is scandalously lopsided. While we boast of super-specialty hospitals that attract foreign patients, the vast majority of our people cannot afford the high cost of such private healthcare. At the same time, the facilities and care available in government hospitals are so poor that even the poor are forced to seek treatment in private hospitals.

Health is getting increasingly unaffordable for the poor in India. Most healthcare expenses are paid out-of-pocket by patients and their families, rather than through insurance. In fact, India has the highest out-of-pocket private healthcare costs among many other comparable developing nations. This pushes many households into poverty. Often the sad fact is that those threatened by poverty merely forgo healthcare because of the unaffordable charges.

While 70 percent of India’s population live in rural areas, only 3 percent of the doctor population live there. Nearly 75 percent of dispensaries, 60 percent of hospitals and 80 percent of doctors are located in urban areas, serving only 28 percent of the population.

Unaffordable drug prices

India is one of the world’s largest drug manufacturing countries. It exports medicines to more than 200 countries worldwide. In spite of that, more than half of its population has no access to essential medications in its government hospitals. Studies show that medicines in India are overpriced and unaffordable. The margin in sales is extremely high, often ranging from 1,000 percent to 4,000 percent.

In this situation, universal health coverage is the urgent need of the moment for the poor of the world and for India.

APRIL 22

EARTH DAY

Planet Earth, our common home, is under threat – a threat of slow destruction through relentless pollution, caused mostly by human beings. Earth Day is observed every year to draw the world’s attention to the destructive effects of pollution on us and our dear Planet. The only way to save it from extinction is to stop pollution–water pollution, soil pollution, noise pollution, plastic pollution, and what not. The theme chosen for this year’s Earth Day celebration is “END PLASTIC POLLUTION.”

Plastic, that wonder material that we use for everything, entered our world only about a hundred years ago. It is cheap, light and, in many ways, a useful thing. Yet it is a most harmful and impossible-to-get-rid-of pollutant, for the simple reason that it is non-biodegradable or degrades very slowly in the natural environment. Scientists believe that plastic takes 500 to 1000 years to degrade! Therefore, all the plastic that was created in the last one hundred years is still there in our environment, in some form or other, causing untold harm. The major chemicals that go into the making of plastic are highly toxic. The exponential growth of plastics is threatening the survival of all living beings and our planet itself. There is a growing tidal wave of interest in ending plastic pollution across the world.

Solution to Plastic Pollution

1. Educate people about the risks associated with the use and disposal of plastics.
2. Educate people to take personal responsibility for plastic pollution by choosing to reject plastic, or reduce the use of it, or reuse it whenever possible.
3. Mobilize and activate citizens to demand that governments and corporations control and clean up plastic pollution.
4. Eliminate altogether single-use plastics (e.g., plastic water bottles and cups).
5. Encourage people to switch over to nature-friendly bags made of paper, cloth, jute etc. for shopping and other purposes.

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Fr Joe Mannath SDB, National CRI Secretary, conducted three programmes in Varanasi in February.

The first was a one-day programme for formators (February 20), which was part of the three-day seminar on media organized by NISCORT for formators. Fr Joe covered these topics: Ten Principles of Formation; The Three Stakeholders of Formation; Qualities of a Good Formator; Tips for Formators.

After this, he was the resource person for the Seminar for Formators organized by Nav Sadhana, Varanasi. In four days (February 21-24), more topics could be covered. In addition to the topics given above, these areas were also dealt with: Lessons from Experience; Meaningful Celibacy; Healthy Friendships; Assessment; Counselling and Spiritual Direction; Confidentiality; Questions from the Audience.

On Sunday, February 25, he conducted a CRI Seminar on “Self-Care for Care-Givers.” Practical tips were given, through talks, Powerpoint, videos and group sharing, on caring for five aspects of our person: Body, Mind, Emotions, Relationships, Journey with God. While our religious orders provide us food and accommodation, books and libraries, it is up to each of us to be physically fit, develop our mind, have emotional balance, relate in positive ways and cultivate our spiritual life. Ninety-two religious and novices took part in this seminar.

Fr Joe Mannath will be offering this short programme on Self-Care in one-day or half-day sessions in various regions this year. May we take responsibility to be physically fit, mentally alert, emotionally balanced, friendly and helpful towards people and spiritually focussed. After all, our main “job” is to be inspiring persons others can look up to.

Assembly of Major Superiors

As communicated in two emails to all major superiors and regional CRI secretaries, the 2018 Assembly of Major Superiors will be held at SRM University, Chennai, from 9 am on May 27 until 1 pm on May 30. Details (topics, speakers, registration, accommodation, pick-up, etc.) will be communicated to all Major Superiors by email and ordinary post.

In addition to relevant sessions by qualitied and experienced resource persons, three bonus items add to the flavour of this Assembly:

The Nuncio, H.E. Archbishop Giambattista Diquattro, will be present with us all the four days. He will make himself available to meet any major superior who wants to see him. More information on this will be communicated to major superiors by email.

Secondly, especially with a view to helping participants from far away, we shall arrange a trip to Vailanganni for those interested. After finding out the numbers, we shall arrange buses to and from Vailanganni. Leaving from Chennai on May 30^th (night), you reach Vailanganni in the morning. After spending the day (May 31) in Vailanganni, the group can return to Chennai  that night, reaching Chennai on June 1^st, in the morning. Those interested need to keep an extra day free for this pilgrimage.

Thirdly, we plan to arrange a half-day outing to Chennai city immediately after the Assembly, that is, after lunch on May 30. We can visit especially the places associated with St. Thomas: St Thomas Mount, Little Mount, Santhome Cathedral Basilica (which is on Marina Beach).

To see the venue of the Assembly is very easy: Simply check the Net for SRM University Campus and SRM University Auditorium. SRM has several branches in various cities, and a few campuses in Chennai itself. We will stay on the main campus, which is located in Kattankulathur. The nearest electric train station is Potheri.

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Katharine Drexel (1858-1955) – 3 March

Katharine Drexel is the first American-born saint to be canonized by the Catholic Church.

Though born in an extremely wealthy family–her father was a banker—she surprised the social circles of her time by leaving it all to enter a religious order.

She established a religious congregation, the Sisters of the Blessed Sacrament, in order to reach out and combat the effects of racism especially for the First Nation people (Native Americans, or the group some of us refer to as “American Indians”) and for the African Americans of the United States.

Founding and staffing schools for both Native Americans and Afro-Americans throughout the country was the priority for Katharine and her congregation. During her lifetime, she opened, organized and directly supported nearly sixty schools and missions, especially in the West and Southwest United States. Her ‘educational masterpiece’ was the establishment in 1925 of Xavier University of Louisiana, the only predominantly Afro-American Catholic institution of higher learning in the United States.

How could a wealthy heiress like Katherine become a religious, start a congregation and address the issue of racial inequalities much before it became a society’s concern?

It is said that first, watching her stepmother’s three-year struggle with terminal cancer taught her that the ‘Drexel money’ could not buy safety from pain or death.

Second, seeing the social injustices and state of destitution of the Native Americans and African Americans compelled her to ‘do something, to start something.’

And, finally, Pope Leo XIII’s challenge to become a missionary herself instead of searching for others to do the mission led her to give her whole life to God and the mission.

The Vatican cites the fourfold aspects of Drexel’s legacy:

• a love of the Eucharist and perspective on the unity of all peoples;
• courage and initiative in addressing social inequality among minorities before such concern aroused public interest in the United States;
• her belief in quality education for all and efforts to achieve it;
• selfless service, including the donation of her inheritance, for the victims of injustice.

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Martin Niemöller (1892-1984) – 6 March

Martin Niemöller was a German anti-Nazi theologian and Lutheran pastor.

During the First World War, Niemöller had a successful career as submarine navigator. However, at the end the war, he resigned his commission, as he rejected the new democratic government of the German Empire. After marrying Else Bremer, he pursued his earlier idea of becoming a Lutheran pastor, and studied Protestant theology.

Initially, as a national conservative, Martin Niemöller supported the ideas of Adolf Hitler. He then went on to become one of the founders of the Confessing Church, which opposed the Nazification of German Protestant churches.

He is best known for his statement:

“First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.

Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.

Then they came for the Jews, and I did not speak out—
Because I was not a Jew.

Then they came for me—and there was no one left to speak for me.”

This is what happens when we keep quiet in the face of evil.

For his opposition to the Nazis’ state control of the churches, Niemöller was imprisoned in Sachsenhausen and Dachau concentration camps from 1938 to 1945 and narrowly escaped execution.

After his imprisonment, he expressed his deep regret about not having done enough to help the victims of the Nazis.

Niemöller stated that his eight-year imprisonment had been the turning point in his life. After it he viewed things differently.

Under the impact of a meeting with Otto Hahn (the “father of nuclear chemistry”), in July 1954, Niemöller became an outspoken pacifist and campaigner for nuclear disarmament. He was a leading figure in the post-war German peace movement and was even brought to court in 1959 for speaking about the military in a very unflattering way.

He was awarded the Lenin Peace Prize in December of 1966.

Niemöller died at Wiesbaden, West Germany, on 6 March 1984, at the age of 92.

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Angela Salawa (1881-1922) – 12 March

Angela Salawa was a Polish woman who served in hospitals during the World War I.

She was born in a poor family and suffered from being weak and sickly throughout her life.

She received two years of formal education, and at the age of 12, began to work as a domestic in nearby homes.

In 1897, she moved to Kraków, where her older sister lived. There, she started working as a maid.

Angela also gathered together and instructed young women domestic workers through the Saint Zita Association. During these years, Angela underwent painful misunderstanding with her family and from false accusations from her employer.

Though she had considered becoming a religious, her weak physical health did not allow her to do so. She decided to remain in the world, taking private vows of purity and virtue in 1900.

In 1912, she became a member of the Secular Franciscan Order.

She felt an affinity with Saint Francis of Assisi, who, like Angela herself, had broken up with his family.

During World War I, she helped prisoners of war without regard for their nationality or religion. She worked as a nurse in a Krakow hospital, spending her own money and any that she could beg to buy better food for injured soldiers. She found comfort and inspiration in the writings of Teresa of Avila and John of the Cross.

In 1916 her employer accused her of stealing, and dismissed her. In addition to her physical pain and illness, she became homeless. She was even discharged from the hospital because she appeared to be well.

Eventually she found a place in a basement room, abandoned by family, friends and neighbours. She survived on the charity of the Saint Zita Association, and spent her time in prayer

She died on 12 March 1922.

What We Can Learn from Angela: Feeding the hungry doesn’t guarantee we will be fed in turn in our hour of need. The source of Angela’s compassion was that she had first experienced God’s compassion and love.

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Rutilio Grande (1928-1977) – 12 March

Rutilio grande was a Jesuit priest from El Salvador. He was a close friend of Archbishop Óscar Arnulfo Romero and the first priest assassinated before the civil war started.

Rutilio Grande was born on 5 July 1928, to a poor family in El Paisnal, El Salvador.

At the age of 17, Grande entered the Jesuit order and started his formation. After pronouncing his vows, he travelled to various countries his studies. It is at the major seminary of San José de la Montaña that Grande met and became friends with Romero, a fellow student. Grande was ordained a priest in 1959.

After his ordination, in 1963, Rutilio Grande went to the Lumen Vitae Institute in Brussels, Belgium. He was particularly influenced by his experiences of an inclusive liturgy which insisted upon the widest and deepest lay participation possible at that time.

He returned to El Salvador in 1965 and was appointed director of social action projects at the seminary in San Salvador.

During this time, Grande initiated a process of formation for seminarians which included pastoral “immersions” in the communities they would someday serve. Grande sought equilibrium between prayer, study and apostolic activity.

In 1973, Grande embarked on a team-based Jesuit evangelization “Mission” to Aguilares, El Salvador.

Grande led with the Gospel but did not shy away from speaking on social and political issues. He dared speaking publicly about the land reform, the relationship of rich and poor, liturgical inclusiveness, workers’ rights, etc. He thus made the Catholic faith real for very poor people.

This did not go well with the local landowners, who saw Grande’s organization of the peasants as a threat to their power.

On 13 February 1977, Grande preached a sermon denouncing the government’s expulsion of Father Bernal, a Colombian priest.

On 12 March 1977 Rutilio Grande was assassinated by the security forces of El Salvador, just outside the village where he was born, suffering martyrdom for the people he served and loved. It was his murder that made Bishop Oscar Romero determined to speak out against government’s atrocities.

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Sr Marie Gabrielle Riopel SCSM

Rakesh (name changed) phoned me the other day. We have not met in years, but I remember him clearly. His idealism inspires me.

I first met him in a little village in Jharkhand where I had the joy and privilege of working among the poor. He was twelve when we first met. He worked at a construction site. He carried bricks on his head. I asked him one day, “Would you like to study?” “Yes, Sister, but we are poor. I cannot afford to go to school.”

His mother was no more. His father could not think of children’s education. Feeding them was his daily struggle.

Some good people helped me to help him. With their contributions, we were able to pay his fees and meet his other expenses as a student.

He joined school. He studied well.

All that happened over six years ago. He phoned to thank me for what I had done for him. He wants me to go back to his village. I would love to, and do what I can for the poor. Right now, I am mostly tied up with office work.

I asked him what his plans are. He wants to go to college.

“What are you planning to study?”

“Philosophy.”

“Philosophy? Why?”

“I want to enter public service. I have seen how you (Sisters) work for the people. You all do so much good. I want to do the same.”

I have received much love from the poor people among whom I worked. Their material poverty has not made them humanly or spiritually poor. There is so much goodness in so many of them. I have seen it first hand.

Here are four lessons I have learnt from working among the poor.

One: I have been happiest when I worked among the poor. Experience has shown me that happiness does not come from a comfortable life, or holding so-called “important” posts. I would love to go back to that poor village any day.

Two: We have much to learn from the poor. They are not simply recipients of our charity. They show a rich humanity which can make us better people. They are illiterate or deprived of many things, not because they are lazy or stupid, but because they did not get the opportunities that we have received. How well a number of poor children do when they get access to education! How generously they share the little they have! How courageously they put up with hardships day in and day out!

Three: The poor—as Rakesh shows me—are capable of idealism and a life of service, just like us, religious and priests. They are not simply looking for a better life for themselves. They are not looking for just material handouts, but for inspiring example and our loving presence.

Four: People can make out whether we love them or not. All human beings long for love and are capable of loving. As Mother Teresa often said, the greatest hunger is not for food, but for love. When we live among the poor as loving sisters and brothers, we not only respect and dignify the poor. They show us much love. Isn’t that a richer “reward” than material gifts or big posts?

I am grateful for the opportunities I have had to live and work among the poor. I am grateful to my materially poor sisters and brothers from whom I have learnt much. They do not have the opportunities, nor the human and spiritual helps we receive in abundance—education, hours of daily prayer, retreats, years of formation, medical treatment, financial security, … And yet, a number of them show a level of goodness, love and thoughtfulness which we, the so-called “chosen ones” would do well to imitate.

Thank you, God, for the goodness the poor have shown me.

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Sr XYZ (name withheld on request)

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Chantamma worked as a “coolie” worker till the age of nine. Today she is doing Engineering in the prestigious Indian Institute of Information Technology, Nuzvid, Andhra Pradesh. On asking how she achieved this feat, she blushes and says, “It’s all due to Don Bosco Navajeevan, Vijayawada, and Fr. Thomas Koshy.”

Chantamma Vilugudi was born in a small village called Chigudipadu in Krishna District of Andhra Pradesh. Her father Kandha Rao and mother Lakshmi Kandamma were both agricultural labourers. They belonged to the Madiga community [traditionally engaged in shoe-making].

Chantamma was the youngest of three daughters. The family, with land of their own, lived in a small house allotted by the government. Since her father suffered from ulcers and her mother got frequent migraine attacks, they could not go for work regularly. Hence, at the age seven, Chantamma joined her sisters in doing manual work in others’ fields.  Poverty, illness and the sheer inability to support three daughters left Kandha Rao and Lakshmi with no option but to ask their little ones also to contribute to the meagre family income.

As a result, Chantamma had no time to go to school, to play or even to take rest. Deep inside, this bright and intelligent girl longed to go to school to learn and to have fun, but these were dreams beyond her reach. She had no one to turn to for help. “This is my fate,” she would tell herself, stoically suppressing the pain in her heart and resigned herself to the daily drudgery of working in the fields.

At that time Don Bosco Navajeevan launched an Anti-Child-Labour Campaign in the State of Andhra Pradesh. Rallies were conducted and door-to-door surveys made. One day, Ms. Syamala, a social worker on the staff of Don Bosco Navajeevan, visited Chantamma’s house and learned about the girls’ plight. She explained to the parents about the implications of child labour and how child labour perpetuates the cycle of poverty. Syamala told them about Government Hostel facilities for children and also offered them the opportunity to reside at Navajeevan and go to school. Though it was not easy, she was able to convince the parents. Finally, they allowed their youngest daughter Chantamma to go to Navajeevan. Chantamma was nine years old!

At Navajeevan, Chantamma was admitted to the residential Bridge Course for girl children called Setu. She had to begin with the alphabet! On completion of the Bridge Course, she was admitted to Class III. She was very quiet and hardworking, obedient and self-disciplined.  The girl’s spirit of determination was her biggest strength. Very soon she was sent to Class IV in a mainstream Government school.  Navajeevan kept providing all the necessary support. She was a very quick learner and a rank holder every year. Finally, in 2011, in class X, she gave a stunning performance, scoring 547 marks out of 600.

At this time there was a Government Scheme for rural students who score more than 500 marks in SSLC to directly enter Engineering colleges through what was then called Integrated Engineering Courses. For Chantamma it was smooth sailing to the prestigious Indian Institute of Information Technology, Nuzvid, Krishna District, on scholarship! After the six-year course, Chantamma will be a triple IT Engineering Degree holder.

Currently, she is an Engineering student. Her hard work and determination, with the timely intervention and support of Navajeevan, Vijayawada, has made possible for Chantamma something considered hard to achieve even for children from rich families. The Government takes care of her study and hostel. Navajeevan provides her emotional support, some other practical helps and guidance.

Chantamma wishes to live a good life and help other girls like her to come up in life. In her own words, “You have given me so much in my life… because of it I am where I am… It was a start from scratch. I want to pay it back by helping other girl-children to come up in life.”

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