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Dear Readers, till last year we were reaching out to the financially poor schools of other societies by giving donations to the mother society. In the light of the Government restriction on inter-society donations, here I am presenting a way to deal with the situation.  Without transferring the property, we transfer only the operation and control of the school under an agreement.  Here the need for the financial support of the school is genuine and we are within the provisions of the Income Tax Act. Hence, it may be wise to execute such an agreement and a handover resolution of the giver, and a takeover resolution of the receiver of the school. The same could be followed for any unit, other than the school.

 This AGREEMENT is made on …(date)… between:

(1) The First Party, … (name)…whose address is …(address)… and (2) The Second Party, …(name)…, whose address is …(address).

WHEREAS, the First Party is the absolute and sole owner of …………..,  both the property and the school with the hostels therein, referred to as the School hereinafter, located at ………………

It is agreed as follows:

1. Aim

1.1 This is a Transfer of Operation and Control Agreement.

1.2 The Governing Body of the First Party enters into this Agreement in order to enable better running of ……….. School and the boys’ and girls’ hostels therein, hereinafter referred to as “The School” with better facilities.

1.3 This Agreement sets out the arrangements and primary terms and conditions whereby the Governing Body of THE FIRST PARTY transfers the operation and control of the School to the Governing Body of THE SECOND PARTY:

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Fr Alex G SJ

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Inspired by a priest who truly lived among and cared for his flock, Father Andrew Aranha wholeheartedly embraced his role as a dedicated pastor, focusing on nurturing the hearts of young individuals in his ministry. In an interview with Ms. Janina Gomes, he reflects on his journey of instilling a sense of pastoral commitment in the formation of those he guides.

1. Tell us something about your earlier years and your upbringing in the family.

I grew up in Chembur, a Mumbai suburb. My father was an engineer,working for Burmah Shell refineries (later Bharat Petroleum) and my mother was a schoolteacher. My four siblings and I had a happy childhood. We were fortunate to grow up in a beautiful residential colony with access to many facilities, including two clubs for sports,besides other leisure activities. We also had a wide circle of friends from different communities. At the same time our family rules were quite strict, especially regarding daily Mass and the rosary, and only rarely – and for very good reasons – were we excused from them. After my father retired in 1986 we relocated to Goregaon East. We always were a close-knit family, and still are, even after my parents passed away around five years ago.

2. How did you feel the call to become a priest and a diocesan one?

The “call” didn’t happen all at one moment, but was experienced in different ways, over many years. From an early age I felt drawn to religion, especially sacred music and the quiet, peace-filled ambience of empty chapels and churches. At school, religion-class was one of my favourites.I also loved reading Bible stories and watching biblical films. Nevertheless, some negative experiences with certain priests dissuaded me from thinking seriously about the priesthood. My interest revived after we moved to Goregaon and I joined our very vibrant and active parish youth group and choir. Serving our parish community through these groups brought me great joy and fulfillment. The call grew stronger after the arrival of a particular parish priest. Fr Philip Komaranchath, O.S.J. (Oblates of St Joseph). He was a pastor with the smell of the sheep, and endeared himself to all with his genuineness, simplicity, humour, and very pastoral nature. I wanted to be like him. Initially I had no plan to become a diocesan priest. In fact, I informed Fr Philip that I wished to join the Oblates,but he advised me to apply to the diocesan seminary, and that is what I did.

3. Tell us something about your formation years as a seminarian. Who were the people and what were the events that made an impact on you?

Seminary life in Goregaon during the 90swas less regimented than I expected.The dominant ethos was one of freedom with responsibility.Some professors had a strong “social justice” slant, though it was never imposed on us. The experiences that I cherish most were the initial Orientation year,which helped us to understand ourselves, overcome our blocks, and grow as persons; I also valued the moderator group system, which taught us about diversity, teamwork, and accountability. Many of our formators and professors were outstanding in their field: Fr Vincent Pereira (Psychology), Fr Jean Mercier (Philosophy), Fr Aniceto Nazareth (Music and Liturgy), Fr Albert Menezes, SJ (Scripture), and Fr John D’Mello (Sociology).

4. In your seminary formation, you had some pastoral appointments. How did these experiences help you in your priestly formation?

Pastoral formation was– and continues to be – one of the strengths of the Goregaon seminary. The well-structured program of weekend pastoral work exposed us to different parish ministries in a graded and systematic manner. Hence we were able to handle these important ministries with greater confidence when we stepped out as young priests.I particularly cherish the ‘Regency’year (the pastoral year between Philosophy and Theology studies,) when I was privileged to work in the Raigad district with Fr Fred Sopena, SJ, an outstanding Jesuit priest and missionary. His humanity, warmth, compassion, dedication,and humour made a huge impact on me. I learnt so much from him about ministry, about the priesthood, and about life itself.

5. Tell us something about your pastoral experience after your ordination.

I was ordained in the year 2000 and appointed as an Assistant to the parish of Our Lady of Lourdes, Kalyan West. I spent two very happy and fulfilling years there. My parish priest, Fr Franklyn Mathias, was a wonderful pastor – resourceful, creative, and a joy to work with. From him I learnt the value of teamwork, collaboration, empowerment, and reaching out to those on the peripheries. I also experienced first-hand a unique experiment: the close pastoral collaboration between the parish teams of Kalyan W, Dombivli, and Ambarnath. We jokingly christened ourselves “the Northern Alliance,” since we were among the northernmost parishes of the archdiocese.However, our objectives were totally pastoral: a sharing of resources and personnel to minister more effectively to the five parishes in the Dombivli-Badlapur belt. That blissful period ended for me in 2002 when I was transferred to the seminary as a teacher and formator.

6. You have a Licentiate in Sacred Scripture from the Pontifical Biblical Institute (PBI) in Rome where you were from 2005-09. How did those years of study help you as resident teacher and formator in St. Pius X seminary?

Licentiate studies at the PBI (or Biblicum)are demanding, especially the initial year, focusing on biblical Hebrew, and Greek. I found it doubly challenging, never having studied Hebrew, Greek, or even Latin in the seminary. For those who persevere, however, the rewards are great in terms of the exposure to expert biblical scholars, and the depth of biblical knowledge gained. A special experience was the semester of studies in the Holy Land. Our professors at the Hebrew University in Jerusalem were not just outstanding scholars but also wonderful human beings. That experience was a fantastic example of inter-religious collaboration. An added blessing was to live at the PBI community with the great Cardinal Carlo Maria Martini. We students learnt so much from him as a scholar and pastor. My studies at the Biblicum greatly enhanced my love for learning and teaching biblical languages, ancient history, and cultures. It has also influenced my own approach to teaching the Bible in terms of better understanding the difficulties of students, yet challenging them to expand their horizons,to work hard, and to develop a love for scripture.

7. You have been a seminary professor and formator for almost 20 years. What do you see as the main challenges in seminary formation?

Apart from the near universal crisis of dwindling vocations,the constant challenge is to accompany seminarians from diverse backgrounds who are at different levels of maturity – emotional, psychological, spiritual, and affective. Such formation is critical given that we are now living in the age of universal internet access, which demands a more critical outlook and higher levels of personal discipline, maturity, and spiritual strength. In the field of academics we struggle with the widespread lack of a culture of reading (let alone critical reading) and the tendency to look for “shortcuts”.A packed seminary schedule leaves little or no time for students to reflect on some major issues facing the church: questions about celibacy, sexuality, and gender; artificial intelligence …. It’s a challenge to equip seminarians to respond to these questions with credibility and pastoral sensitivity.

8. Tell us something about the St Pius X Institute of Theology(SPXIT), of which you are the Director. In what way will it contribute to theological formation of seminarians, Religious, and Laity in the archdiocese?

SPXIT was set up in June 2023 with responsibility for the academic formation at the archdiocesan seminary. We are affiliated to the Faculty of Theology, Jnana Deepa, in Pune. This step signifies the formal ecclesiastical recognition of our program of studies. The comprehensive five-year program, comprising two years of philosophy, followed by three years of theology, is designed as per the guidelines in the document Veritatis gaudium(2018). Students who successfully complete the course requirements are awarded a canonical baccalaureate degree in theology (S.T.B.) that is recognised by many universities and institutes of higher learning around the world. The Institute program ensures a high quality of philosophical and theological formation and provides our students with the necessary theological foundation for their pastoral ministry.

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The Fourth Wise Man (1985) Runtime 72 mts

Director: Michael Ray Rhodes.

Cast:  Martin Sheen, Alan Arkin, Eileen Brennan, Ralph Bellamy, Money Penny.

“The Fourth Wise Man,” (1985) directed by Michael Ray Rhodes, explores the lesser-known legend of Artaban, a fourth Magi, based on Henry van Dyke’s novel, “The Other Wise Man.” Grieving the loss of his family, Artaban, a wealthy Medianite, embarks on a journey to find the newborn King of the Jews, inspired by the Star of Bethlehem. Despite discouragement from friends, Artaban sacrifices his wealth for gifts – a sapphire, a ruby, and a “pearl of great price.” Along the way, he encounters obstacles, such as caring for a dying wayfarer and organizing his own caravan. Artaban learns of the birthplace in Bethlehem but arrives to find the Holy Family has fled to Egypt. His acts of charity and encounters with those in need delay his quest for thirty-three years. Accompanied by his loyal servant Orontes, Artaban witnesses the trial and crucifixion in Jerusalem, where he meets Peter and aids an enslaved girl with his precious pearl. Despite an accident preventing a close encounter with Christ, Artaban finds solace in Christ’s voice in his dying moments, realizing that his acts of kindness were accepted: “Verily I say unto thee, Inasmuch as thou hast done it unto one of the least of these my brethren, thou hast done it unto me.” The gift had already been accepted.

Face of the Faceless (2023) Runtime: 136 mts

Director: Shison P Ouseph

Cast: Vinshy Aloshious, Jeet Matharu, Sonali Mohanty, Jackson Varghese, Ajeesh Joseph, Anjaly Sathyanath, Fr Stanly Kozhichira., Poonam Ingale et al

Currently in Indian theaters, this biopic recalls the life of Sr. Rani Maria, a Franciscan Clarist nun martyred in 1995 in Indore, Madhya Pradesh. Born in Kerala, she dedicated herself to empowering the rural poor in Indore, particularly the marginalized tribal communities. Despite facing opposition and hatred from the powerful and wealthy, Sr. Rani Maria, affectionately known as “Indore Ki Rani,” tirelessly worked to uplift the impoverished, focusing on women empowerment. The film portrays her four years in Bhopal and Indore (1990-1994), depicting the challenges she encountered from moneylenders and the feudal system. The narrative culminates in her tragic martyrdom at the hands of an ignorant hireling named Samunder Singh, sent by moneylenders to halt her mission. The movie also highlights the villagers’ resilience and dignity amidst adversity. It underscores principles of non-violence, forgiveness, and compassion, echoing national ideals. The narrative takes a poignant turn as Sr. Rani Maria’s Congregation and family reconnect with Samunder Singh in an act of forgiveness. The film concludes with Sr. Rani Maria being beatified on November 4, 2017, emphasizing the enduring values of non-violence and compassion encapsulated in India’s cultural ethos.

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In an enthralling convergence of intellectual acumen and theological insight, the symposium titled “Redefining the Mission: Pope Francis and the Contemporary Landscape of India,” organized by the Department of Missiology in collaboration with Pontifical Mission Organizations, India, at St. Peter’s Pontifical Institute in Bangalore, unveiled Pope Francis’s trans-formative vision. Scheduled from November 14th to 16th, 2023, the event was aimed to redefine the Church’s mission in the light of the contemporary challenges facing India. Prof. Dr. Michael Amaladoss, SJ, Founder of IDCR, Loyola College, Chennai and Prof. Dr Felix Wilfred, Director of the Asian Centre for Cross-Cultural Studies, Chennai, leading voices in the symphony of theological discourse, took the stage for keynote and gathering the fruits, revealing a tapestry woven with inclusiveness, justice, and a profound understanding of dialogue and mission.

Unraveling Pope Francis’s Vision

Prof. Amaladoss, in a masterful exposé, navigated the nuanced aspects of Pope Francis’ pastoral discernment. With a spotlight on ‘social friendship’ and a ‘culture of encounter,’ he dismantled hierarchical notions, advocating for an atmosphere of inclusiveness and mutual respect. Prof. Wilfred added by exploring Pope Francis’s vision of fraternity as a social practice. Love, he emphasized, is the basis for ‘social friendship’ and ‘universal fraternity.’ The parable of the Good Samaritan was presented as a true form of social friendship that sows seeds of trust in a violent world. Thus, Pope Francis advocates the universe as a divine gift meant for universal sharing. The compassionate stance on migrants resonated, aligning their rights with a broader understanding of human dignity.

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Fr Loyola Diraviam SDC

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What we religious can learn from the success of Alcoholics Anonymous

The inception of Alcoholics Anonymous (AA) dates back to 1935 with a chance meeting between two recovering alcoholics Bill Wilson and Dr. Bob Smith. The pair since worked with other recovering alcoholics and in 1939 they published ‘The Big Book,’ where they detailed the 12 steps of the recovery program.

Since then, this model has evolved into the most extensively adopted approach, addressing not only alcoholism recovery but also extending its reach to various other forms of addiction. Examples include Narcotics Anonymous (NA), Gamblers Anonymous (GA), Overeaters Anonymous (OA) and Sexaholics Anonymous (SA), among numerous others. Additionally, Al-anon Family Groups and Alateen provide a program of recovery for the families and friends of alcoholics. Here is a brief overview of each of the twelve steps.

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Br. Sunil Britto CFC

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The process of synodality has gained significant attention within the Catholic Church today. According to the Instrumentum Laboris, the working document for the first synod assembly, the main objective of the first session was to outline paths of in-depth study to be carried out in a synodal style, indicating the relevant people to be involved and ways to ensure a fruitful process in service to the discernment to be completed in the second session in October 2024. Therefore, consecrated people should be first transformed so as to make synodality happen in reality. Synodality, rooted in the Greek word synodos, meaning ‘journeying together,’ emphasizes the importance of communal discernment, dialogue, and shared decision-making within the Church. This inclusive approach promotes a deeper connection to spirituality among the consecrated people – those who have taken religious vows or promises and live a life of dedication to their faith. In this article, we will explore the significance of synodality in enhancing the spirituality of consecrated individuals, offering practical tips to facilitate this process. To make the process of synodality alive among consecrated people and community leaders, I would like to suggest the following tips for spiritual growth in a synodal context.

1. Spirituality of Listening: One of the fundamental aspects of synodality is active listening. Encouraging consecrated people to listen attentively to one another, as well as to the voices of the laity and those on the peripheries of society, can deepen their spirituality. In listening, consecrated individuals become more attuned to the needs and concerns of others, enhancing their empathy and compassion, which are essential elements of spiritual growth.

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Fr. Sanjit Kumar Kujur, SDB

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Forced displacement, a heart-wrenching reality affecting millions worldwide, takes a toll on individuals and families, leaving scars that go beyond physical borders. As we reflect on this issue, personal stories from people shed light on the harsh realities faced by those forced to leave their homes due to conflict, persecution, or human rights violations. One friend, who migrated to Germany due to the Ukraine-Russia war vividly recalls the trauma experienced by her two-year-old daughter during thunderous sounds. These were not just thunder; they were the echoes of war in Ukraine. Another friend, also in Germany, grapples with the challenges of studying amidst constant worry. Her husband and son are back in Ukraine, fighting for their homeland. Beyond the immediate threat of war, displaced individuals endure hardships such as lack of food, healthcare, housing, and employment, losing not only their homes but more so their communities.
The statistics paint a grim picture, with refugees and asylum-seekers constituting nearly 38% of the 108.4 million forcibly displaced people globally (UNHCR, 2023). The term ‘forced displacement’ itself encompasses those fleeing persecution, conflict, violence, or human rights violations, emphasizing the involuntary nature of their movement. Moving to the regional level, Manipur, a state in India, grapples with ethnic clashes between the Meitei majority and the Kuki-Zo minority, resulting in violence and displacement. Hundreds have lost their lives, and tens of thousands have fled their homes, seeking refuge in government-run camps. This internal conflict raises profound questions about humanity and compassion.

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Sr Lini Sheeja MSC

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As we stand at the threshold of a new year, the pages of Magnet open to welcome the promises that 2024 holds. The Disney movie “Wish” I saw some time ago still resonates, urging us to join together in a journey of shared dreams and conversations. It beautifully highlights how each of us has the power to aspire not just for ourselves but for the well-being of all humanity. “We are all stars,” the movie proclaims, and in this cosmic symphony, we find our connection through the luminous threads of our collective aspirations.  The vision is significant: that every individual, like a star in the vast expanse of the universe, contributes to a mutual brilliance. It is in this shared radiance that the magic of unity and empathy unfolds.

In a document dated November 1, 2023, on Promoting Theology, Pope Francis encouraged the theologians of the Church to be open to the world and connect with people in their everyday lives, including their problems and strengths. Jesus effectively spread His message of unity and recognized the unique gifts of each person by engaging in conversations that brought about transformation in individuals and communities. He tackled social injustice by initiating dialogues that unveiled His vision of equality and the Reign of God, offering hope and joy, especially to those on the fringes of society. A notable instance was his conversation with the Samaritan woman, where he surpassed societal norms and bridged the gap created by social estrangement.

Reflecting on the nature and fabric of our conversations become essential. Do our conversations echo the dynamic and life-generating exchanges between Jesus and his disciples? Do our words carry the trans-formative power of Gospel conversations that uplift and inspire?

On the first day of January, we commemorate the Motherhood of Mary.  Celebrated for her pivotal role as the mother of Jesus and mother of God, Mary, embodies a profound ability to connect with people through her compassionate interactions. In a poignant Gospel moment, Mary, breaking societal norms, extended a hand of understanding and empathy to Elisabeth, a marginalized woman, transcending barriers and embracing her with unconditional love. Mary’s actions exemplify the trans-formative power of inclusive engagement, where the simple act of reaching out can bridge divides and illuminate the path to shared joy and hope.

As the dawn of 2024 beckons, Magnet proudly presents four cover stories centered on conversations that unite.  The cover stories by Srs Benny D’Cunha, Shalini Xavier and Anita Lobo delve into authentic, real-life narratives that showcase the trans-formative power of fostering connections among individuals with diverse perspectives. These articles vividly depict how meaningful conversations not only bridge the gaps between disparate orientations to life but also cultivate spaces of communion where understanding and unity thrive. Meanwhile, cover story four underscores the significance of incorporating essential parameters of dialogue into the process of priestly and religious formation. It emphasizes the value of cultivating individuals who possess openness and the ability to enter into the lives of others. By embracing these qualities, future priests and religious contribute to building communities grounded in empathy, understanding, and a shared commitment to communion.

The other articles in this edition by our regular writers and others are not mere narratives; they are beacons of hope, guiding us towards a shared destiny. From the realms of spirituality to the corridors of societal change, these contributions showcase the power of dialogue to transcend boundaries and forge connections. In the midst of our shared aspirations, let us celebrate the uniqueness of each inspiration. May the conversations we engage in be laced with empathy, understanding, and a shared commitment to a better world.

Solidarity becomes our guiding principle. Let us stand hand in hand with those who are pioneers in creating new and trans-formative conversations. The innovators, the dreamers, and the visionaries among us deserve our support as they strive to break barriers and build bridges. Together, we can amplify the voices that challenge the status quo and propel humanity towards a brighter, more inclusive future.

Stepping into the new year, let us be architects of novel conversations – conversations that resonate with the spirit of the movie, ‘Wish,’ where collective dreams become the force propelling us towards a brighter and more harmonious future. Here’s to a 2024 filled with conversations that inspire, and illuminate the path ahead. As we unite in dialogue, we recognize the potential for collective conversations to creatively raise our voices against injustice, breathing new life into the pursuit of a just and equitable world.

Wishing each of you a bright and happy New Year.

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Feeling blocked and unable to write, I often find myself sitting at my desk, jotting down some ideas and never getting beyond two paragraphs let alone two pages. I type it, save it, and look for a different topic. But nothing comes. Is this what some people call ‘writers’ block? I fool myself into believing that I am one of those big professional writers who experience such a phase.

Upon returning to Los Angeles after seven years, I thought that life was going to resume where I had left off. I expected to return to jail and continue my apostolate there. However, that was not the reality. I patiently awaited Providence to guide me while exploring newer areas of work. Unfortunately, even those efforts, for reasons beyond me, have not worked out yet. (Gone are the days when volunteering meant a simple process, without the numerous interviews, days of training, police background check, medical examinations, and a series of vaccines which one should have received as a newborn!) In moments of prayer, I seek to understand what God is trying to tell me.  And one day the realization came to me: I am no professional full-time writer; I am a Missionaries of Charity Brother. The obstacle I face is not writers’ block but a lack of direct contact with the poor—my source of inspiration.

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Br Carmel Duca MC

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“Life is a matter of perspective. No matter what the weather, no matter what the situation we are in, if we have the right perspective in life, life will always be beautiful.” – Joel Randymar

How does Perspective-taking Impact the Cognitive Dimension?

Perspective-taking questionnaire that was presented in the last issue is a very useful tool that could surprise especially those who think that they are broadminded and unbiased. Those who had responded to the 7 statements mentioned therein would have discovered that we are not so open-minded after all. If you’re feeling uneasy about not scoring higher on that questionnaire, it could be a clear sign that you need to do more to develop the perspective-taking capacity.

Come to think of it, are we not often culpable of harbouring prejudices against individuals with whom we have never personally interacted? Haven’t there been times when we have hastily judged someone initially, only to regret later on for making a quick or hurtful remark? I found it both amusing and poignant when Fr. Stanislaus Swamikannu, our former provincial of the Salesian province of Chennai, shared his thoughts on the events surrounding transfers. He expressed that much like how dowry is sent ahead to the in-law’s house before the bride arrives, members of the previous community transmit biases, opinions, and judgments (the ‘dowry’ of religious life) about the incoming priest or sister to the new community even before his or her arrival.

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Fr. Dr. Joseph Jeyaraj, sdb

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