home

Here are direct quotes from religious and priests I know well. Each one was speaking out of personal experience.

“I enjoy meeting, hosting and doing what I can to help my past formators. The reason: I have such happy memories of my formation years,” wrote Gerson, whom I taught during his philosophy studies, and who left during regency and is a married professional now.

“Because of what we have seen and lived in this seminary, when we go back to our diocese, we shall invite everyone for our celebrations, and not just those of our caste. Here, there was no distinction or discrimination on the basis of language or caste.” This was from a group of deacons from Andhra who were leaving Poonamallee (Chennai) Seminary after their studies.

“I was a better person under my mother’s care than after joining religious life,” said Geetha (name changed), then a provincial, now general of her order.

“In our seminary, we could tease the staff and have fun. We really lived as one family. In some other seminaries, if students pull the leg of the fathers, they will get into trouble.” (A young priest about his alma mater.)

1. What is a formation house?

An institution where young religious or seminarians are supposed to be helped to become what they will publicly profess later—adults who want to put Jesus Christ at the centre of their lives, serve the needy, help others to get closer to God.

It is not simply a hostel or a boarding.

Whether it be a religious formation house or a diocesan seminary, it is supposed to be staffed by inspiring persons who live out the theories they teach to the formees—God-centredness, simplicity of love, sincere love for all, prayerfulness, unity among themselves without groupism or power games.

Formees, after all, observe the formators minutely.

I was a formator for some twenty-one years. My students would know everything about me—how many shirts I have, with whom I mix, how I teach, how I respond to questions, whether I live a simple or luxurious life, how and when I pray, my ups and downs. Everything.

If, on living with me day and night and observing me minutely, they find me genuine and loving, they open up and trust me. Then we have a warm friendship that lasts for life. It is a joy for me to meet chaps I taught even fifty years ago, when I was doing regency in my early twenties. We enjoy meeting each other; we can share in depth, count on one another, have fun and share in depth—just like many years ago.

If, instead, a so-called formation house is fear-filled or artificial, where power games or divisions dominate, the young will learn to hide, play it safe, and wait to get out and breathe freely.

This is nothing hard to understand. We were all born in a family. If we felt loved and cared for, and saw our parents making sacrifices for us without making a fuss, and taught us by example what a good life means, we pick up so many good things at home. If, instead, a home is ruled by an abusive alcoholic father or a gossipy, partial mother who does not welcome anyone, we too will probably grow up narrow-mined, suspicious and cynical. Families do differ a lot. Marriage by itself does not make anyone good or bad, holy or selfish. We have all seen many types of families.

The same with religious communities, including formation houses. They come in all sizes, shapes and types—from extremely joyful, loving and inspiring to cynical, cruel and abusive. Just as a married couple enter a house and either make it a loving home, or turn it into a place of torment and shame, we can make a formation house a home of love where immature young men or women learn to become responsible, loving adults, or a depressive, fear-filled setting that the young are waiting to get away from.

Fr Joe Mannath SDB

To read the entire article, click Subscribe

“Look to him and be radiant, so that your faces shall never be ashamed.” (Psalm 34:5). This was the theme chosen as the motto on my final profession day. It was December 8^th, 2021, the day I like to remember as a memorable one.

I lost my mother two years back. I felt her absence very much. Tears started to roll down. At that moment, I just said, “Jesus, I am feeling very sad. I just surrender to you as I am.” The very next moment, I could experience the presence of my mummy along with Jesus and Mother Mary very close to me. I experienced my sorrow turning into indescribable joy. Throughout that celebration, I was overwhelmed with joy and peace. This was an eye opener for me once again: The one whom I decided to follow never allows me to be ashamed or sorrowful.

Difficult Choice

For me, it was very difficult to choose my vocation—whether to become a religious or choose married life. I saw both of them as good for me. My home is a heaven on earth for me, where I experience the love of God. The way my parents and siblings lived in the family always remain in my heart as an inspiration and motivation.

I really liked religious life as well. I was just waiting to know the will of God for me. So, I completed my 10^th and 12^th, and went to Mangalore to do B. Sc Nursing. There I was acquainted with the Jesus Youth (JY) movement. After completing my studies, I went to Mysore as a JY mission nurse for one year. After that, I went to Mumbai to work as a staff nurse. All these years I was blessed with amazing experiences –loving gifts from a loving God. He was my Father who comforted me in all my troubles, and I was His little tiny creature, who knew only to cling to Him.

Finally, the time came for me to make a decision. I was twenty-four years old. At home marriage proposals were awaiting. Apart from that, many options were open, like M. Sc Nursing and job opportunities from abroad. In the meantime, I got a job in a multispecialty hospital at Calicut.

But my mind was not at peace. How to understand the will of God? Which way of life to choose? I was in confusion. I prayed for forty days. I did not get any answer. I went for a retreat. The struggle within my soul increased day by day. I felt that I was in boiling oil.

God’s OK to My Decision

One night, before going to bed, I said to Jesus, ‘Lord, if I choose something against your will, I prefer to die.’ Then I slept off. That night, I had a dream. ‘Two priestly hands broke the big consecrated Host (which usually priests consume) and dipped in the wine from a chalice and gave to me. I received.’ The next day, when I got up from the sleep, this dream was very fresh in my mind. I became aware that the agony and pain I was going through had vanished and my soul was flooded with peace. I felt very light and thought I might fly.

As the day went on, I realized there was no more confusion in my mind. One choice stood out: to embrace religious life. I got a chance to go for a counselling session. A lady counsellor prayed for me and told me, “You have taken a new decision. God is putting a tick mark on it.” This message was a confirmation for me. “The one who called me is faithful, I am going to be with Him.” This thought was resounding in my heart. It was also as an answer to all the questions that came up.

The whole summary of religious life was presented to me during my novitiate. In the first year, I felt it was an unexpected banquet prepared by God in order to quench the thirst of my soul. I had an unfathomable intimacy with the Lord. I become a drop of blood in the depths of His heart. It was enriched with deep spiritual experiences and moments of union with God.

Sr Bini Thomas SMMI

To read the entire article, click Subscribe

Sr. Igora was a great formator, appreciated by everyone.  She was able to win the confidence of even difficult and troublesome formees and help them to change.  When I asked her what approach she followed in dealing with the formees, she said that she used the “Win/Win” approach.  She said that she had learned the “Win/Win” approach from a course she had attended on leadership. Although she could not recall much of what she had learned in that course, she said that the words “Win/Win” remained deeply etched in her mind.  She approached every person and every situation with this attitude “I must win, he/she must win.”

            Exploring the “Win/Win” approach, I came to realize that it is a strategy that is used in business dealings and negotiations to resolve conflicts, which could be adapted to community situations.  In essence, the Win/Win strategy consists in dealing with persons or situations in such a way that everyone benefits in one way or the other; there are no losers, only winners.

“In the long run, if it isn’t a win for both of us, we both lose. That’s why win-win is the only real alternative in interdependent realities.” (Stephen R. Covey)

            In his book, The Seven Habits of Highly Effective People, Stephen Covey presents a detailed description and analysis of the Win/Win strategy.  According to Covey, the approaches that people take in interacting with others can be brought under six broad categories, namely, Win/Win, Win/Lose, Lose/Win, Lose/Lose, Win, Win/Win or No Deal.

Let us look at each of these attitudes briefly.

1. Win/Win: People with a ‘Win/Win” attitude look for the benefit of all. They have a mindset which says: “I must win. He/she also must win.” They look for agreements or solutions that are mutually beneficial and satisfying. “Win/Win is based on the paradigm that there is plenty for everybody, that one person’s success is not achieved at the expense or exclusion of the success of others” (Covey, p. 207).
2. Win/Lose: In this approach, a person tries to win by making the other lose. The attitude underlying this position is that for me to win, you have to lose. I get my way by ensuring that you don’t get yours. This is the attitude or frame of mind (paradigm) with which many of us have grown up.  In families where we are constantly compared with others, in schools where we are graded, in sports where winning is by defeating the other, we learn this attitude.  This is the attitude of the world of competition.  But the fact is that most of our life is not competition. We do not have to live each day competing with our spouse, our children, our colleagues, our community members. “Who’s winning in your marriage? is a ridiculous question.  If both people aren’t winning, both are losing” (Covey, p. 209).  If all the members of a community are not winning, the entire community stands to lose.

Our life is interdependent, not independent.  Most of the things we want in life can be achieved only through cooperation, not competition.  If you want to become a good singer, for example, you have to cooperate with your music master, with the employees who maintain the place where you practice, with the doctor who sees to your health, etc.  The Win/Lose attitude discourages cooperation and so, is dysfunctional.

Fr  Jose Kuttianimattathil SDB

To read the entire article, click Subscribe

“For the Lord your God is gracious and compassionate. He will not turn His face from you, if you return to Him” (2Corinthians 30:9b)

I had a very bitter childhood. The arguments and fights at home between my parents were so intense that all the frustration was poured out on me and my brother. I had many times questioned God saying, “Why was I born in this family?”

On the other hand, my mom was truly an inspiration for me in knowing and loving Jesus. No matter what the state was at home, we always prayed the family rosary, which has miraculously kept me and my family united in the Lord. Yet there were constant fights and peaceless situations at home.

In studies, I wasn’t as smart as my brother and was compared with him often by my family members. This developed a strong ‘good for nothing’ feeling in me. I I felt rejected and unloved, faced many humiliations wherever I went. I couldn’t even do my best in my board exams.

When I got exposed to certain unholy videos during my junior college days, I began to find pleasure and satisfy my emotional needs with them involving myself in self-abuse, which later became a kind of addiction for me. I got into things that were destroying my soul, my behavior at home began to get worse. I was more aggressive, disrespectful and almost hated life itself. With all these negative emotions welling up in me, my heart was searching for Love. Observing my intolerable behavior at home, my mom forced me to attend a retreat at Tabor Ashram in Mumbai. In the first retreat, God touched my conscience and opened my eyes to see the filth I was in.

I also received the gift of forgiveness towards my parents. This happened when the Word of God was broken to me. Reconciling with my parents, I began a new life in Christ, a purposeful one. Yet it was hard for me to give up on the addictions I was into. I was fearful and ashamed to even confess that grave sin at holy confession. Yet God was patient with me. (2 Peter 3:9)

To read the entire article, click Subscribe

The touching story of Archie Williams, condemned to life imprisonment without parole for a crime he did not commit, and spent thirty-seven years in jail—and yet did not become bitter or desperate.

“When somebody inflicts evil on you, it’s all about how we let it affect us mentally. If you harbour evil, it can destroy you. That’s a scientific fact, right there. I never harboured evil — even when I knew that the people that put me in prison knew that I was innocent. And I’m talking about from the top to the bottom; they knew. But I never allowed the evil spirit of it to live in my heart. I always say life is how we feel it. My dream is to pursue a career as a boxing coach and singer.” These are the inspiring words of Archie Williams, an innocent African American who was imprisoned for thirty-seven years for a crime he did not commit.

Archie Williams hails from Baton Rouge, Louisiana, United States. On 9 December 1982, a thirty-year-old woman was raped and stabbed in her Baton Rouge home in Louisiana by an unknown black male. On the 4 January 1983, twenty-two-year-old Archie Williams was arrested as the culprit, a crime he knew nothing about. He knew he was innocent, but, as a poor black kid, he didn’t have the financial or political clout to fight the state of Louisiana.

During his trial, it was discovered that fingerprints found at the crime scene were not his own. Williams also had three witnesses that came forward to testify that Williams was at home sleeping when the crime occurred. The victim herself wasn’t able to identify Williams as the culprit. The victim’s neighbour also said the culprit was taller than Williams. But the court succumbed after intense pressure by the police. Even with evidence showing that Williams was innocent, the state of Louisiana convicted Williams of the crime on April 21, 1983. He was sentenced to life imprisonment without a possibility of parole to a prison called “Angola,” known as the most violent and crime-ridden prison in the United States.

Days turned into weeks, weeks into months, months into years and years into decades—with no help in sight. In prison, Williams watched the TV show “America’s Got Talent” all the time. He would visualize himself being there. He was twenty-two when he was jailed. He never gave up. What sustained him over the three decades of his wrongful imprisonment was his family, first and foremost, and also singing and boxing.  While at Angola, he coached the best boxing team in the prison’s history, winning numerous Louisiana state titles.  He also comes from a family of singers. When he felt knocked down in prison, he would pray and sing to the Lord and that was how he found peace in prison. He led music ministrations in the prison church singing and praising God. There is a documentary of Williams, “A Decade behind Bars: Return to the Farm.”

God Experience in Dark Cells

“I don’t know that it can be explained, but all it’s all about faith in God,” Williams says, when asked how he kept going through the fear and darkness of his time in a notorious prison. “My faith has always been with God, all my life,” he adds. “I have faith that God will guide me through whatever storm. I just trust.” As the Bible says, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze” (Isaiah 43). This was a lived experience for Williams. He never allowed the evil spirit of being angry and bitter at his conviction live in his heart.

Sr Lini Sheeja MSC

To read the entire article, click Subscribe

Religious and priestly formation process until very recently gave little attention to the mental and emotional health of their candidates. The focus was on helping one become a good priest or religious with great emphasis on the religious and spiritual dimensions of life. The result was that many religious and priests remained emotionally immature, compromising their inter-personal and ministerial functioning. There is some research evidence to support the above statement.

Relevant Studies

A 1991 study by Lourdes, Patel and Paranjpe that compared the personality traits of 300 clergy (priests, sisters and seminarians) and 300 lay persons found that clergy on the whole were far less mature psychologically than lay persons. Of the eleven positive traits measured, lay persons scored more positively on nine. Of the eight negative traits, clergy faired worse on seven. “More clergy than lay persons were also characterized as having excessive nervousness, bad temper, exhibitionism, excessive conservatism and jealousy, and being easily led away…” (p. 131)

The studies on vocation and formation undertaken by Paul Parathazham and colleagues at Jnana Deepa, Pune, highlight serious gaps and flaws in our current formation practice. In one study (2006a) which investigated how seminarians and religious sisters assessed the effectiveness of their formation, most participants rated their peers in the society outside as better than themselves on all eight criteria of psychological and emotional maturity measured. As many as 36% of them felt that the formation they received, overall, was not worth the time and energy invested in it. Another study (2006b) which sought to elicit the views of formation personnel on issues and challenges in the formation of priests and religious in India concluded:

Human formation, which is the foundation of priestly formation, is arguably the most neglected aspect of formation in India. We seem to be concentrating all our efforts on building a spiritual “superstructure” without the human “base structure,” thus rendering the entire enterprise tenuous and futile. Every other aspect of formation, be it intellectual, spiritual, or pastoral, is institutionalized in seminaries with a specific programme, designated personnel, and prescribed activities or exercises. But for human formation there is no such programme in place. It is largely taken for granted!! (p. 7)

Recent Church documents stress the importance of human formation. In 2008, the Sacred Congregation for Catholic Education promulgated a document entitled, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood. This document highlighted the need for a formation programme that fosters a solid psychological and affective maturity in the candidates to the priesthood.

Many of the views expressed in this document are not really new. More than fifty years ago, Vatican II (in the document, Perfectae Caritatis) had declared that only those should be accepted into religious and priestly life who “have the needed degree of psychological and emotional maturity” (1966, #12) and, more specifically, demonstrate a capacity “to develop a due degree of human maturity, attested to chiefly by a certain emotional stability, by an ability to make considered decisions and by a right manner of passing judgment on events and people” (Optatam Totius, 1966, #11). John Paul II’s Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (1992) had also stated emphatically that human dimension is the foundation of all formation and listed a series of human virtues and relational abilities needed in the priest.

FR JOSE PARAPPULLY SDB

To read the entire article, click Subscribe

It is really a shame and sad that in our advanced technological era we are still killing each other simply because the other is poor and cannot defend himself or herself, or belongs to a different religion or simply because his or her skin is of a darker shade. The following are the stories of three young men who were killed because they were just different. I need not comment more. Let them speak for themselves . . .

Mohammed Bouazizi (Born 29 March 1984, Tunisia – Died 4 January 2011, Tunisia)

Cause of Death: Burns from Self-Immolation

He was known by his friends and family as “Basbousa.” His father was a construction worker who had died when Mohammed Bouazizi was three. His mother later married his uncle.  The only education he had was the little he could get in a one-room school in his small village. One of his ambitions was to graduate at least from high school, but due to ill health of his uncle, who was unable to work regularly, Bouazizi had to work various jobs from a young age. It was then that he became a street vendor. He managed to earn enough money to be able to support his family, even paying for a younger sister’s university tuition.

It was on the morning of 17 December 2010 around 8.00 a.m. that Bouazizi started his day selling vegetables from a small cart. (The day before he had contracted a debt of approximately 200 dollars in order to buy the produce to sell the following day). But just after 10.30 a.m. the police started harassing him because he did not have a vendor’s license. This was not the first time. Some people even said that in that part of Tunisia no permit was needed to sell from a cart. Bouazizi came from a poor family, and so he could not afford to bribe the police officials. His family claimed that he was publicly humiliated when a forty-five year old female municipal officer slapped him in the face, spat at him, confiscated his electronic weighing scales and threw away all his produce. When an angry and hurt Bouazizi went to the governor’s office to complain, and was not allowed in, he got a can of gasoline, and, standing in the middle of the traffic, he soaked himself with the fuel and set himself pm fire. People immediately panicked and tried to pour water on him. But he had already suffered burns on over 90% of his body. He was taken to the hospital. While in the hospital, he was visited by the then President of Tunisia, who,  according to Bouazizi’s mother, promised to send him to France for treatment, but no such transfer ever occurred. Bouazizi died some three weeks later.

Within hours of Bouazizi’s self-immolation, protests erupted in his hometown, but soon became widespread. The anger and violence became so intense that the President and his family had to flee Tunisia and seek refuge in another country. Such protests around the Middle East and North Africa became known as the Arab Spring. Young people were tired of the autocratic politics of their respective countries.

Bro Carmel Duca MC

To read the entire article, click Subscribe

The practice of the vow of poverty is not an external imposition.  It is a free choice made by each individual when we joined our religious Congregation and re-affirmed when we made our final profession. It is a choice we made in our eagerness to follow Christ the poor, “Christ who emptied himself (kenosis) for my sake.” It is a way of life we have chosen in order to imitate Him whom we want to follow as closely as possible.  It is part of our religious life, affecting our personal lives and community life, as well as our apostolic works. Poverty, synonymous with   humility, is the mother of all virtues and it has been dear to so many saints. For example, St Ignatius of Loyola says that poverty must be loved as a mother.  He also sees poverty as the bulwark that defends us from all dangers to our religious life.  The same images have been used by Pope Francis too in the context of our religious vocation, which must be protected from the onslaught of the worldly attractions we are exposed to in our day-to-day life.  In this context, here are some thoughts for our proper understanding of and reflection on the practice of poverty.

Religious Poverty: Meaning and Implications

1. Practice of poverty is to generously and willingly give up what I like to have for the sake of Christ and his Kingdom/mission. It is the total giving up (emptying) of oneself for the sake of others.
2. It is to deny oneself. It is to live in solidarity with Him and His people. It is to identify oneself with the poor around us (spirit of self-emptying and incarnation).
3. It is to be authentic followers/imitators of Christ the poor. It is to be content with the minimum, as Christ did. It is to preach Christ the poor through our way of life (evangelical poverty).
4. It is to compare oneself with those who have less than what I have and not with those who have more than what I have. This is done with the desire to imitate him as closely as possible.
5. It is to like what Christ likes and to do what He likes to do. It is to see everything from His perspective.
6. It is to walk with the poor and see everything from the perspective of the poor.
7. It is a way of life.
8. It is to actually feel the pinch of lacking something needed or one would like to have in life.
9. It is to be sensitive to the needs of others rather than of oneself. It is to be sensitive to the consequences of poverty of the poor around us.
10. It is to do with personal integrity and credibility (walk the talk).
11. It is to be free from all inordinate attachments which prevent us from making ourselves available for others and His Kingdom.
12. It is to treat everything not as owners, but as responsible stewards of all the goods and resources at our disposal.
13. It is to realize that all assets are meant for the mission and that we use them as responsible stewards and not as care-free owners. It is to be accountable to the religious society, to the people and to the Lord.
14. It is an on-going discernment on the use of all things and resources at our disposal.
15. It is a human attempt, by the grace of God, to be like Christ.

Fr Alex G., SJ

To read the entire article, click Subscribe

I am Sr. Santiago. In our communities, the superior and the treasurer (financial administrator) are the same person. This situation creates unrest and tensions in many communities. What does Canon Law say about this duplication of roles?

At the celebration of the International Symposium on the “Management of Ecclesiastical Goods of the Institutes of Consecrated Life and Societies of Apostolic Life for the Service of Humanity and the Mission of the Church” (March 8, 2014), Pope Francis made an emphatic call to religious, reminding them that consecrated persons have always been “a prophetic voice and living witness to the newness which is Christ, and that they have to conform themselves to the One who made himself poor so that we might become rich by his poverty.” The Pope went on to say that “this loving poverty is solidarity, sharing and charity and is expressed in moderation, in the quest for justice and in contentment with a simple life.” These verses of Pope Francis draw before us the attitudes that must accompany religious while dealing with temporal goods (property & money) of the Institute.

The fourfold purpose of temporal goods is listed in canon 1254 §2 of CIC: for divine worship, for the support of clergy and other ministers, for the apostolate and for works of charity, especially toward the poor and needy. Canonical stewards are the administrators of temporal goods. The finance officer (treasurer) is called to share the responsibility as administrators of temporal goods together with the  Superiors. Their duties are outlined in canon 1284 of CIC, including protection in civil law. Other duties include: vigilance over ownership of ecclesiastical goods; observance of the prescripts of Canon and civil law; payment of debts and investment of money; and maintaining receipts and archival of documents.

Taking into consideration the responsibility of the finance officer (treasurer), canon 636 of CIC and canon 516 of CCEO describe the appointment and functions involved in this office as follows:

Sr Navya Thattil OSF

To read the entire article, click Subscribe

The newly-minted saint, St. Devasahayam, is the first layman from India to be canonized. He was married and his wife was the first one he successfully evangelized.

            This makes me think of another married man from Tamil Nadu—a Protestant pastor who has given a new life to thousands of prisoners in the four Southern States of India, as well as Maharashtra and Andamans. Reverend S.T. Noah was born in Tuticorin, Tamil Nadu. His pious mother wanted him to become a pastor, but he dreamed of becoming a police officer. He did his schooling and his U.G. and P.G. degrees in Tamil in his home town. He got a job as a lecturer at American College, Madurai, and completed his Ph.D. in Tamil in Madurai Kamaraj University.

Those days college professors did not have ‘job security.’ Their families were anxious if they would continue in the job next year. The uncertainty affected their teaching too. Therefore, in the year 1979, all the professors and lecturers who taught in the colleges in Madurai decided to undertake a protest-rally through the city and finally hold a meeting in front of the District Collector’s office. Their rally was stopped by the police, who ordered them to disperse. Hundreds of lecturers and professors, who had gathered to press their demand, were in no mood to relent. As they continued their rally, they were arrested and produced in the court that awarded them a 15-day jail sentence.

Mr. Noah, who was in the jail along with all his colleagues, saw for the first time in his life what prisoners actually go through. He saw that there were two categories among them. A few were hard core criminals who had no scruples, no remorse for the crimes they had committed. Those who belonged to the other category were men who had committed the crimes in a fit of anger and now sincerely regretted them and felt sorry for the families of their victims. Many were there for petty offences.

 Once he was shocked to see a ‘dada,’ who was in and out of jail regularly, address his fellow prisoners. He told them that once they come to the jail, they will always be branded as a criminal who was in jail. Therefore nobody would offer them a job. How then would they support themselves and their families? He advised them to boldly take to a life of crime.

A few days after Noah was jailed, his son came to hand over some clothes and a shaving razor. Seeing him and noticing his anguish, Noah burst into tears. He thought of the sufferings and feelings of the members of the prisoners’ families.

He was so deeply affected that, after his release, he started an NGO called Anaikkum Karangal (Hands that embrace) to serve prisoners and their families. He wrote a detailed letter to the then Chief Minister of Tamil Nadu, Mr. M.G. Ramachandran. Describing all that he observed inside the jail, he explained how the prison led them into a life of crime. Touched by his letter, the Chief Minister replied, asking what Mr. Noah would like to do for the prisoners. Mr. Noah said he and his fellow professors could take classes for them, so that they could finish their schooling or degrees that would help them find jobs after their release. In 1982, Mr. M.G.R. had a special G.O. passed, permitting him and his colleagues to visit prisons thrice a week to teach.

Fr M A Joe Antony SJ

To read the entire article, click Subscribe