home

In 1975, when Saigon fell into the hands of the Communists, Hoang, a fisherman from Vung Tau who also fought against the Viet Cong, was living with his wife, Trang. At that time, they already had their first son, Long. Hoang was twenty-four years old, and his wife was four years younger. Both Buddhists, Hoang and Trang envisioned and hoped for a better future for their family especially when their second son, Quang, was born in 1979. It was then that they decided, along with their brothers, sisters and other village members, to risk their lives and escape from the clutches of the Viet Cong. They managed to reach a boat off the shore while the Communists were hot on their trail. Unfortunately, Hoang’s sister and sister-in-law, and other villagers were captured and held in the Communist work camps. The boat they embarked on had three tiers. Tragedy struck when eight-month-old Quang fell from the second tier into the water and nearly died. Upon reaching Hong Kong, Quang was hospitalized.  Sometime later, the whole family was relocated to Savannah, Georgia in the USA. Twenty-four years later, I happened to read Quang’s story in one of the programs offered by PREP to incarcerated men and women (see Magnet June 2024). I was captivated by its depth, honesty and insight, so much so that I contacted Quang and asked him whether I could reproduce excerpts of his 38-page work. He promptly agreed.

I need not comment further. Listen to Quang as he relates his journey of hope.

(All names of people and places are changed. The text has been left as Quang wrote it. Only minimal editing has been done)

My family and I are refugees from Vietnam. We arrived in America (parents, uncles, and older brother) in 1980, residing in Savannah, where my two younger brothers [Dinh and Dung] were born. We lived there for about four years. One of the few memories I have was when I got physically disciplined for accidently spilling a pot of scalding hot noodles on my younger brother’s leg. I first got beaten by my older brother Long then after coming back from the hospital, my mom whipped me with the handle of a metal fly swatter and while the welts and bruises and cuts were still fresh, I had to kneel on the metal grate of the floor vent while holding up phone books for a couple of hours. I was four years old and clearly remember the day because I learned what it was to be a man. As I cried out in pain, and tried to block and move away from the fly swatter, I got whipped harder and told “to shut up, a man don’t cry” I must endure. I also learned my physical well-being didn’t matter. I am a horrible son and brother, and accidents are punishable to the highest degree. From that day on I began to suppress my emotions, built tolerance to pain and started having anger and resentment towards my family.

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Br Carmel Duca MC

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The National Crime Record Bureau data shows a stark increase in violence against women in India, including dowry deaths, acts of sexual harassment, torture, rapes and domestic violence. The report indicates that there were 90 rapes every day in India in 2021, one rape every 16 minutes in 2022 and 4 rapes every hour in 2023. A study has highlighted that India is considered one of the most dangerous countries for women.  Why does this happen? What are the underlying issues with Indian society? Why is there an escalation in violence against women? Before addressing these questions, let us first define what constitutes violence against women.

What is Violence Against Women?

It is crucial to clarify the concept of “violence” against women. Violence, also known as abuse, includes any form of physical aggression or mistreatment. When violence occurs within the home, it is termed domestic violence and involves family members such as children, spouses, parents, or servants. Domestic violence can manifest in various forms, such as hitting, kicking, biting, shoving, restraining, pulling hair, and throwing objects. Broadly speaking, it encompasses threats, sexual abuse, emotional abuse, controlling or domineering behaviour, intimidation, stalking, passive/covert abuse, economic deprivation, rape, marital rape, abduction, kidnapping, murder (all cases of criminal violence), dowry deaths, wife battering, sexual abuse, burning of private parts with a cigar, throwing chilli powder on a woman’s nude body, maltreatment of widows, and violence against elderly women (all cases of domestic violence).

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Adv. Sr. Mary Scaria SCJM

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In this issue of Magnet, we are privileged to present an inspiring conversation with Fr. Gilbert De Lima, a distinguished theologian and the Rector of St. Pius X College, Mumbai. Raised in a devout Catholic family in Dadar, Mumbai, Fr. Gilbert’s journey from his early involvement in the Church to his theological studies in Rome reflects a life deeply rooted in faith and service. His contributions to priestly formation, both as a teacher and leader, and his engagement with Small Christian Communities highlight his enduring commitment to the mission of the Church. We explore his experiences, achievements, and vision for the future, offering readers a glimpse into the life of a dedicated servant-leader.

1. Tell us something about your early years and your family

My parents were coincidentally Francis and Claire, who hailed originally from the same village, Carona, Goa. We were four children, three sons and the youngest was a girl, Ruth. A Priest from our Parish of St Paul, Dadar would humorously say: “Thank God for Ruth or the three of you would be ruth-less!” I think he was right!! I was the eldest child in the family. My dad retired as the chief cashier of Voltas Ltd after having served them for 36 years in the year I was ordained. My mum was a qualified teacher and taught occasionally. We were brought up in a very catholic atmosphere at home and as children were enrolled in the Altar Server’s society of the Parish. While I was studying for the B.Com at Podar College, Matunga, I was also an active member of the Legion of Mary unit in our Parish. My brother, immediately after me, also was ordained a Priest for the archdiocese of Bombay.

2. How did you first experience the call to become a priest?

I owe my call to the priesthood to my Parents who brought us up in a religious atmosphere at home. We participated in the Eucharist daily and often prayed the Rosary as a family. We were also brought up to respect Priests and Religious. Also, as a Legionary, I would visit the sick in the hospitals and the poor and marginalized on weekends regularly. While I did fairly well in College and felt drawn to a career as a Chartered Accountant, or even felt a desire to migrate to Australia, since my God-father invited me to pursue life `Down Under’, I sensed personally the call from the Lord who became `real to me’ and, like Matthew, the tax collector, called me to follow him. My mum’s older brother,  the late Bp Ferdinand Fonseca, was also an exemplary priest and at that time the Rector of St Pius College, the Archdiocesan Seminary. His example inspired and encouraged me as well to respond to the Lord’s call.

3. You obtained a Doctorate in Theology from the Pontifical Urban University in Rome with a Summa cum Laude. Tell us how this distinction helped you in your ministry of teaching students in St. Pius, the Archdiocesan seminary in Mumbai.

I felt blessed to be given the opportunity to do my studies in the Pontifical Urban University, Rome. I pursued my licentiate and then the doctorate in Systematic Theology. My doctoral thesis was entitled: `The Local Church and Basic Christian Communities in the Service of the Kingdom of God’. Consequently, with the Lucan perspective I sought to demonstrate first, how the Early Church strove to realize the Kingdom of God. In the second part, I presented this reality taking shape with the perspective of the FABC documents, since right from the first Plenary Assembly of 1974, these documents have consistently spoken of a building up the local Church as realizing the Kingdom of God through a three-fold dialogue, with the three significant features of the Asian context, viz. cultures, religions and the poor. In the third part, I presented the Basic Christian Community, which is a microcosm of the local Church, as the concrete instrument that can make this a reality! My thesis helped me teach some of the courses in the seminary. I was also involved in facilitating the formation of BCCs (SCCs) in different parishes in Mumbai. I have also been a Guide and an external Reader at some doctoral defenses at the Jnana Deepa, Pune on the topic of Small Christian Communities. I have had the opportunity to organize a workshop during the past three years on the `Theology and Practice of SCCs’ for the Deacons studying at the Jnana Deepa, Pune too.

4. You were Dean of Studies at St. Pius from 2006-2011. You updated the courses at the seminary as Dean. Explain what that involved.

It was a major challenge to rework the entire academic programme. We revised the entire academic programme since we were now affiliated to the St Peter’s Pontifical Institute, Bangalore and so had to include courses in Greek and Latin as also courses in keeping with the Ratio Studiorum of the Universal Church documents. This implied getting on board as many as 50 visiting professors from all over the country, as well as working out a specific syllabus for students who joined us midstream so that they could be also accommodated into our prorgramme of formation. The format for organizing the Comprehensive Exams also changed and was more `comprehensive’ in its assessment of the student.

You were also Chairperson of the Conference of Diocesan Priests of the Archdiocese of Mumbai from 2009-2011. Did you have a lot of interaction with Diocesan Priests in Mumbai in that capacity and how did that help?

I was surprised when I was elected by the Diocesan Priests to be the Chairperson of the Conference of Diocesan Priests of the Archdiocese of Mumbai from 2009-2011. We had an extremely good Committee that worked towards organizing `Live-ins’ for the priests as per their year of Ordination with a very good resource person Keith D’Souza who was a Management Consultant and Senior Professor of Management Studies at Bhavan’s College, Mumbai. These live-ins served as a means for ongoing formation in the field of the life and ministry of the priest, and provided an opportunity for greater bonding as well as helped bridge the gap between the senior and the junior clergy.

5. You were Vice-President of the International Diaconate Centre, Rottenburg, Stuttgart, Germany for some time. How did that exposure strengthen your ministry?

This was yet another grace. I was to accompany Cardinal Oswald Gracias to Vienna for a Study Conference of the International Diaconate Centre. Since the Cardinal fell ill and could not participate almost at the last minute, I was invited by the Organizers to read his Paper. At the end of the Conference, the newly elected Board invited me to be a part of the Board of Delegates. Four years down the line, I was invited to stand for election to the Executive Board and to my surprise I was elected Vice-President. This experience afforded me the opportunity to interact with experts from different nationalities at close quarters and benefit from these encounters. It was Cardinal Ivan Dias, the then archbishop of Bombay who introduced the Permanent Diaconate into the archdiocese and the Church in India. He gave me the charge of preparing a three and a half year formation programme for Candidates to the Permanent Diaconate for the archdiocese and ordained the first two deacons for the archdiocese in 2006. He later appointed me as the Director of the Commission for the Permanent Diaconate. I have been working closely with those in formation as well as Permanent Deacons since the past 20 years and it has been a privilege and a learning experience for me as I see the deacons working in different ways, both in their ministry in the liturgy, but especially in their ministry to the underprivileged in different ways and settings, inviting the Church to rediscover her call to Diakonia (service)

6. You are now appointed Secretary of the Conference of Catholic Bishops of India (CCBI) Commission for Theology and Doctrine. What will be your role in the Commission?

The CCBI completes its Golden Jubilee in 2033. As part of the effort to make the Jubilee celebration meaningful, all the 16 Commissions, 6 Departments and 4 Apostolates have gone, during the past year, through a process of `Strategic Planning’. This effort has been oriented to enable each of them to spell out its Goal, Objectives and Key Performance Indicators, both long term and short term.

7. You have authored books and articles and presented papers at national and international seminars. Name and describe what you consider your most significant contributions.

My most significant theological contribution would be my doctoral thesis which was the fruit of three years of study and research. I also reworked the third part of the thesis and entitled it: `Evangelization in India through Small Christian Communities’ and got it published by St Paul’s, Bandra. This book was caught by the radar of the RSS. I have also written a number of researched articles on the theology of Raimundo Pannikar. I was blessed to be on the Editorial Board selected by the CCBI to write a text-book for Seminaries in India entitled: `May they all be one: Ecumenism in Catholic perspective’.

8. What is the legacy you will leave behind in your contributions to teaching at the seminary and theological works?

I have had the good fortune to have taught a number of courses in the field of Systematic and Fundamental Theology over the past 39 years! Some of them have been: Christology, Pneumatology, Faith and Revelation, the Theology of the Local Church, the Theology of Grace, and Ecumenism, the Theology and Practice of Interreligious Dialogue. I have always prepared printed notes on the subjects taught. Over the years I have made the effort to make the classes more interactive.

9. Is there anything else you would like to add?

I have recently been appointed by Cardinal Oswald Gracias as the Rector of St Pius X College. I assumed office on June 1, 2024. I sense the challenge and the opportunity to lead this noble Institution and the persons who are part of it to live up to our motto, viz `to be Ambassadors of Christ’ in the brave new world and India we are living in!

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Ms Janina Gomes

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

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

Wounds Degrade, But Wounds Also Heal

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

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Fr Gerry Lobo, OFM

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The Bihar Regional CRI meeting, held on August 25 & 26, 2024, at Sewa Kendra, Patna, brought together major superiors from various congregations and CRI executive members across six dioceses. The gathering was focused on evaluating the relevance of religious life in today’s socio-political context and reimagining the role of religious institutions in advocating for justice and peace.

The day began with a reflective prayer and hymn, led by Sr. Jaya RNDM, the Secretary of the CRI Patna Unit, invoking the Holy Spirit’s guidance. Sr. Jyotsna SSH, the Provincial and President of the Regional CRI, welcomed the resource person, Sr. Elsa Muttathil PBVM, National Secretary – CRI, with a garland and shawl. The meeting was aimed at reflecting deeply on the mission of Religious Life and the CRI in particular and its relevance in addressing contemporary challenges.

Key Discussions and Group Reflections

Sr. Elsa initiated the session by posing two thought-provoking questions: Are we still relevant as a religious group? Or have we become irrelevant? These questions sparked different levels and points of  reflections in the participants, prompting them to consider the current role and effectiveness of religious life within their local contexts. Participants were divided into small groups to discuss the challenges and opportunities facing religious congregations today. Almost everyone emphasized that religious life and the CRI remain highly relevant as they provide a platform for dialogue, solidarity, and collective relevant action in addressing global, national, and local concerns. They spoke of the need to strengthen collaboration between congregations, to build a deeper awareness of current social issues, and to create spaces for greater unified support. Some also expressed frustration, noting that while discussions often take place, there is little follow-up, and that the lack of concrete action plans renders CRI efforts ineffective at times.

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Sr Sahay Rani CIC

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The Liturgy is central to the Christian experience, nourishing our minds, stirring our hearts, and drawing us into communion with God and each other. It invites us into the mystery of faith, urging us to live with deeper charity and purpose. However, many today find the Liturgy distant and irrelevant. Rediscovering its true essence is crucial for reconnecting with Christ, the heart of our worship and community life.

Parish as the Celebrating Community

The liturgy is not a private matter; it is inherently community centred. Its very nature demands that we celebrate together as the Body of Christ. The parish is where this happens most meaningfully. It is the place where we come together as a community to celebrate the presence of Christ among us.

Think of the parish as a family gathered around a table, each person bringing their stories, struggles, and joys. This is what happens in the Eucharist—Christ takes us as we are and unites us as His Body. A powerful example of this communal bond is seen in how, during the pandemic, small parishes found creative ways to stay connected, from outdoor Masses to online services. In every case, the sense of shared faith and belonging sustained them through the challenges.

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Sr Shalini Xavier CTC

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Those who knew August-Francois Marceau in his early years would have never imagined that nearly 150 years later we will hold him up as a candle in the dark.

He was born on 1 March 1806 in France. His rich parents never bothered to raise him in Christian faith. Interested in ships and sailing, he joined the Ecole Polytechnique when he was 18. On graduating from the Polytechnic he joined the navy. When he was 20 years old, he set sail on a lengthy military cruise around the world. In 1829 he took part in what was called the Madagascar campaign and rescued a company of sailors who had been ambushed. This heroic adventure earned him the French award ‘Legion d’Honneur’ when he was just 23.

In 1835 he was made the commander of the steam-powered ship called L’Africain. During the voyage he was struck by malaria and was on the brink of death. He had to be brought back to France. A cousin of his, who was a pious Catholic, opened her home to the sick Auguste and looked after him tenderly. She placed a medal of the Blessed Virgin at his bedside and asked the members of the Confraternity of the Immaculate Heart of Mary, founded in Paris by a priest that year, to pray earnestly for his cure. Six months later Auguste recovered. His cousin gave him the medal of the Blessed Virgin so that he would not forget his recovery, but he carelessly put it among his belongings. When he was not on duty, he indulged in a promiscuous, materialistic and frivolous life and blasphemed often.

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Fr M.A. Joe Antony, SJ

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Benedict XVI: His Life and Thought (2018)

Elio Guerriero

Elio Guerriero’s 706-page book, Benedict XVI: His Life and Thought, is more than just an engaging biography. It offers a thorough exploration of Pope Benedict XVI’s life and intellectual legacy, providing a fresh perspective on one of the most significant Catholic thinkers of our time. As memories of Benedict remain vivid, the book illuminates his impact on the Catholic Church in today’s world.

Guerriero presents Benedict XVI as “an honest man, in love with Bavaria and books, who reluctantly left his professorial chair for an Episcopal see.” This characterization captures the essence of Joseph Ratzinger, a scholar at heart who accepted the papacy out of obedience. Upon his election as Pope, he viewed the office as having a “martyrological structure,” requiring a deep patience and ability to endure suffering, a reality he personally confronted throughout his papacy.

Pope Francis, in his foreword, expresses profound gratitude for Benedict’s theological depth and balance, highlighting the spiritual connection they shared, particularly during the early years of Francis’ pontificate. Francis also underscores how Ratzinger’s life and work were deeply aligned with the mission of the Church and the ministry of Peter—proclaiming God’s merciful love to the world.

Growing up in Bavaria during the dark years of Nazism, Ratzinger and his family endured the horrors of World War II. His passion for learning and music, as well as his calling to the priesthood, only grew stronger during this period. He went on to serve as a theologian, prolific author, Archbishop of Munich, Prefect of the Congregation for the Doctrine of the Faith (CDF), Pope, and finally, Pope Emeritus. The book also clarifies many misinterpretations surrounding his resignation, which was sensationalized at the time.

Signs of Life: 40 Catholic Customs and Their Biblical Roots (2009)

Scott Hahn

Scott Hahn, a renowned Catholic apologist and theologian, presents Signs of Life, a book that explores 40 Catholic customs and their biblical foundations. As the founder of the St. Paul Center for Biblical Theology and professor at Franciscan University of Steubenville, Hahn uses his expertise to guide readers through these Catholic practices, divided into nine sections with 40 chapters.

Hahn begins with a personal anecdote about how God led him through a career crisis shortly before his conversion to Catholicism. Through this lens, he discovered the beauty of Catholic devotions often dismissed by intellectuals. His purpose in writing is to celebrate the richness of Catholic practices and explain their biblical roots, addressing both Catholics and non-Catholics who question these traditions. Grounded in the mystagogic tradition of the Church, Hahn invites believers to glimpse divine mysteries through these signs.

The book covers topics like holy water, the Mass, infant baptism, the intercession of saints, indulgences, and the Rosary. Hahn explains the biblical and historical roots of these practices, while addressing common objections from non-Catholics, particularly evangelicals. Each chapter ends with a reflection titled “Ponder in Your Heart,” inspired by Mary’s contemplation of divine events (Luke 2:19).

Hahn also highlights the significance of the number 40, reflecting its biblical importance in both the Old and New Testaments. His goal is to deepen readers’ faith by incorporating these devotions into daily prayer, emphasizing that they are part of the pilgrim’s journey toward God. The book stands as a testament to Hahn’s erudition and commitment to bringing Catholic tradition into everyday life.

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Leadership is a critical theme in both secular and biblical contexts. What distinguishes a leader from one who uplifts and one who destroys? The Bible offers profound insights into this question, particularly through the stories of women who either misused or embraced their power. By examining these narratives, we can gain a deeper understanding of how women can embody true leadership, contrasting the attitudes of entitlement with those of empowerment.

Entitled Leadership: Misusing Authority and Power

Entitled leaders often wield their authority like a weapon, leaving a trail of harm in their wake. This misuse of power is marked by arrogance, self-centeredness, and a disregard for the well-being of others. The Bible warns against such attitudes, illustrating the pitfalls of entitled leadership through various examples.

Key Biblical Examples:

1. Jezebel (1 Kings 16-21): Queen Jezebel is one of the most prominent examples of entitled leadership in the Bible. She used her position and influence to promote idolatry, orchestrate the murder of Naboth to seize his vineyard, and oppose God’s prophets. In today’s context, Jezebel’s misuse of power can be seen in leaders who prioritize personal gain over the welfare of their people or communities, leading to toxic environments.

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SR ANJALA LINCY CLARK FSPM

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

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

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

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

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

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

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Fr Joe Mannath SDB

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