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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).

Adv. Sr. Mary Scaria SCJM

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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.

Fr Gerry Lobo, OFM

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On April 8, 2024, the Vatican’s Dicastery for the Doctrine of the Faith released a declaration ‘Dignitas infinita’ (Infinite Dignity), a doctrinal declaration on human dignity that was approved by Pope Francis. The declaration outlines the importance of human dignity, explains its connection to God, and condemns various contemporary violations of human dignity.

This article delves into the theological foundations of human dignity as presented in Dignitas infinita. The declaration is divided into four main parts, with the first three sections recalling fundamental principles related to human dignity, and the fourth outlining modern violations of human dignity. The introduction presents the possibility of a fourfold distinction of the concept of dignity: (a) ontological dignity, (b) moral dignity, (c) social dignity, and (d) existential dignity.

• Ontological dignity is the most significant, as it ‘belongs to the person as such simply because he or she exists and is willed, created, and loved by God’ and ‘remains valid beyond any circumstances.’
• Moral dignity pertains to how ‘people exercise their freedom.’ When people act against their conscience, they behave in a way that is ‘not dignified’ with respect to their nature as creatures who are loved by God and called to love others. When people exercise their freedom against the law of love, they can commit acts of evil against others, thereby losing their traits of humanity and dignity. This distinction highlights the difference between moral dignity, which can be ‘lost,’ and ontological dignity, which can never be annulled. Herein lies the importance of intervention, so that those who do evil may convert and repent.
• Social dignity refers to the ‘quality of a person’s living conditions.’ ‘For example, in cases of extreme poverty, where individuals do not even have what is minimally necessary to live according to their ontological dignity, it is said that those poor people are living in an undignified’ The conditions in which they are forced to live contradict their inalienable dignity.
• Existential dignity is the type of dignity implied in the ever-increasing discussion about a dignified life and one that is undignified. For example, even though some people seem to have everything in life, they may struggle to live with peace, joy, and hope. The declaration notes that situations like the presence of serious illnesses, violent family environments, pathological addictions, and other hardships may lead people to experience their life conditions as undignified, despite being aware of their inherent ontological dignity.

1. Progressive Developments on the Concept of Dignity

The first part of the declaration acknowledges the gradual development of the idea of human dignity in Christian thought. Even in classical antiquity, though not in the contemporary sense, the notion of dignity began to emerge.

• Old Testament: In the Old Testament, we see, human beings are created in the image and likeness of God, bestowing dignity upon them. In addition, in the Old Testament, God and the prophets denounce injustices and call for the protection of the rights of the poor and the vulnerable.
• New Testament: In fact, Jesus affirms the above said Old Testament attitude through His life and works as described in the New Testament. The new commandment of love that the Apostles then start spreading, guides every Christian to live according to the requirements of dignity and respect for the rights of all people, regardless of the ties of blood or religion.

Fr Dr Binny Mary Das

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The teachings of Pope Francis on human dignity provides a profound foundation for how we ought to treat one another in our religious communities. He reminds us, “Human dignity is the same for all human beings. When I trample on the dignity of another, I am trampling on my own.” This statement challenges us to reflect deeply on our interactions within our communities, asking whether our words and actions uplift or diminish the dignity of our brothers and sisters. Francis further emphasizes, “Things have a price and can be for sale, but people have a dignity that is priceless.” This notion prompts us to consider how often we might, consciously or unconsciously, place conditions on the value we assign to others. Do we value people based on their accomplishments, status, or usefulness to us, rather than seeing them as inherently worthy of respect simply because they are human beings? Pope John Paul II also spoke powerfully about this topic, stating, “Human persons are willed by God; they are imprinted with God’s image. Their dignity does not come from the work they do, but from the person they are.” This underscores that every person, regardless of their role or achievements, deserves to be treated with the utmost respect. As religious, we are called to embody this principle, recognizing the divine image in each person we encounter.

Positive Experiences in an International Community

My experiences living in an international community have reinforced my understanding of human dignity in profound ways. When I arrived in Germany in October 2022, I was greeted with warmth and acceptance by two German sisters at the airport. Despite the initial language barrier, they made every effort to ensure I felt at home, and their genuine care transcended any cultural differences. This experience taught me that dignity is not about where we come from, but about how we are treated and how we treat others. Living in this community, I never felt like an outsider—an Indian among Germans—but rather like an MSC sister living in another MSC community. This sense of belonging was further reinforced when a junior sister from Vietnam joined us the following year. She spoke neither English nor German, yet the community welcomed her with open arms. The sisters’ willingness to communicate through gestures and kindness demonstrated that true communion is possible when we prioritize human dignity over differences. This experience has shown me the power of acceptance and respect. The sisters often said, “When you feel like eating Indian food, there are Asian and Indian restaurants in Münster where you can go.” Such gestures, though simple, reflected a deep respect for my cultural background and personal needs. This reassured me that my hope in this new culture was well-founded, and it affirmed that every person, regardless of their origins, deserves to be treated with dignity and kindness. Moreover, this community’s embrace of intercultural living has taught me that every human being is unique and that their dignity must be honoured, regardless of cultural or linguistic differences. This approach not only fosters mutual respect but also enriches the community by allowing each member to contribute their unique perspectives and gifts. In this way, we learn from one another and grow together in understanding and love.

Sr Lini Sheeja MSC

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As the world observes the World Day of Migrants and Refugees on September 29, we are reminded of the urgent plight of displaced individuals and the necessity for a response that safeguards their rights and dignity. Every person deserves the right to live with dignity in their homeland. Yet, wars, natural disasters, persecution, and widespread discrimination have displaced millions, stripping them of their homes, jobs, and families. Across India, people migrate in search of better opportunities, driven by circumstances often beyond their control.

A Glimpse into Odisha’s Migration Crisis

Odisha, a major source state for migration in India, exemplifies the challenges faced by displaced communities. Sundargarh district, in particular, is a significant contributor to migration, largely due to the development of mines, dams, and factories that displace people to remote areas lacking basic infrastructure. Additionally, Odisha’s vulnerability to natural disasters like cyclones and floods frequently compels communities to relocate, both within and beyond the state, in search of safer living conditions.

The Plight of Displaced Communities

In recent years, illegal land acquisitions have severely impacted indigenous communities in Odisha, with Sundargarh district being the hardest hit. In the Hemgir block of Sundargarh, 14 villages affected by mining still haven’t received their promised compensation, rehabilitation, or resettlement. Their land was taken for Mahanadi Coalfields Ltd (MCL) back in 1988, 34 years ago, yet they have yet to receive the benefits guaranteed under the Rehabilitation and Resettlement Act of 2013.

SR RANJITA TIRKEY HM

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I want to share an enthralling episode involving my friend and her 4-year-old daughter, Yannah, during the Mumbai monsoon. When the windows are open, insects and moths often take temporary shelter inside their house. Like any other child, Yannah doesn’t like moths and panics when she sees one. However, she has a jar with a purpose. Whenever an insect flies or crawls into the house, she carefully captures it in the jar and covers it. Then, someone in the house must go outside and set it free, without harming it. One day, Yannah found a moth and gently placed it inside the jar. But as everyone got busy, they forgot to release it. Yannah approached her mother, pleading to let the moth out. Though her mother was trying to finish her work quickly, Yannah was worried and cried, “Mama, if you don’t let it out soon, it will die.” Her plea was so sincere that it made her mother stop her work abruptly and release the moth, still alive. Later, her mother shared that despite her fear and dislike of moths, she didn’t want them to die. Her love overtook her fear. Yannah’s actions reminded me of Rudy Francisco’s poem:

She asks me to kill the spider.
Instead, I get the most
peaceful weapons I can find.

I take a cup and a napkin.
I catch the spider, put it outside
and allow it to walk away.

If I am ever caught in the wrong place
at the wrong time, just being alive
and not bothering anyone,

I hope I am greeted
with the same kind
of mercy.

Little Yannah may not be fully aware that she is created in the ‘image and likeness of God,’ but she certainly behaved that way. She respected and provided every creature with a chance to live on this earth, even those she was uncomfortable with. She kept her dignity intact and alive. Our dignity is bestowed upon us by God. Every human being is loved and willed by God and thus possesses inviolable dignity.

FR. RICOPAR ROYAN SDB

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The tragedy that struck Wayanad on the night of July 30, 2024, was nothing short of catastrophic. A devastating landslide triggered by relentless monsoon rains and a sudden cloudburst claimed over 415 lives, with more than 200 people still missing. The once picturesque district of Kerala, known for its lush hills and valleys, now bears the scars of unimaginable loss and destruction.

We friars, with our friary located within a 20-kilometer radius of the disaster, witnessed firsthand the horror and devastation that unfolded. Many of those who survived had nothing but the soaked and tattered clothes on their backs as they scrambled for safety in the dark, cold, and rain. They sought refuge in the hills and woods, amidst the very real danger of wild elephants, clinging to life with fear in their hearts and tears in their eyes. Entire families, including migrant workers, lost loved ones as the landslides reduced homes, schools, places of worship, and vital infrastructure to rubble. The once-gentle Chaliyar River and the beautiful streams of Chooralmala hill turned into torrents of destruction, leaving behind a landscape of despair.

Wayanad, one of the most underdeveloped districts in Kerala, is a region of breathtaking natural beauty but limited infrastructure. The area has no train or flight services, with the nearest railway station or airport located about 100 kilometers away. Our friary, Prakruthi Mithra—meaning “Friend of Nature”—is nestled in the remote village of Meppadi Panchayat, surrounded by marginalized communities, including tribal hamlets, tea garden workers, and settlers from various cultures and religions. Here, we strive to promote a harmonious relationship with nature, respecting, protecting, and sustaining the environment.

Fr. Babu Jose Pamplany OFM

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The idea that being celibate is more spiritual or holy than being sexually active is becoming more questionable, especially in a world where many married people are deeply involved in important causes like peace, ecology, feminism, social justice, and Church ministries. For them, marriage enhances their commitment to these efforts rather than limiting it.

A RETHINK NEEDED

The vows of poverty and obedience seem relevant in today’s world. As environmental crises intensify, the call to live simply and sustainably becomes a rational choice. Amid political chaos, obedience underscores the urgent need for mutual collaboration.

In contrast, the vow of chastity or celibacy perplexes many today. In a world longing for love and intimacy, where healthy psychosexual expression is desperately needed, choosing to abstain can seem like a deeply irresponsible and bewildering choice.

 If chastity merely suppresses sexuality for its own sake, it’s not what the world needs. Suppression only hides simmering volcanoes, ready to erupt. Barbara Fiand opines, “Perhaps our celibate chastity has never been lived. It may have been avoided instead. Propriety rather than passion was our guiding principle.”

To this day, Mount Athos in Greece forbids female animals, fearing that their natural behaviours might provoke sexual responses among the monks within the Orthodox monastery. Historically, the discipline of chastity often caged individuals in systems that stifled love. The approach was to confine people until the hormones faded, leaving people as desiccated individuals.

If our lives are to serve as public witnesses, it’s time to have open conversations with the wider Church and society on living sexuality in a way that upholds human dignity. We also must thoughtfully engage with the expanding literature on human sexuality from all disciplines. To make religious life relevant today, we must rethink the vow entirely and even rename it to something more relevant – THE VOW FOR RELATEDNESS. Here are six touchstones of this revisited commitment.

Br. Sunil Britto CFC

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In this short write-up, we delve into the profound teachings and virtues emanating from the Eucharist. We consider how the tangible presence of Jesus in the Eucharist empowers us to embody love, empathy, communion, solidarity, justice, inclusivity, acceptance, and upliftment for those on society’s margins. Together, let us uncover the trans-formative power of the Eucharist and become the living aroma of bread, spreading life, love, and hope.

The Aroma of Bread. During the liturgical Solemnity of Corpus Christi on June 2^nd, 2024, Pope Francis emphasized that the Eucharist symbolizes God’s presence in the world. It serves as an invitation for the faithful to imitate Him by bringing hope to others through acts of loving service. Reflecting on our current context, he lamented the transformation of once vibrant streets – filled with the aroma of freshly baked bread – into ruins due to war, selfishness, and indifference. The Pope urgently called for restoring the fragrant essence of love, tirelessly rebuilding what hatred has destroyed.

Essential Aspects. The three core aspects of Catholic Eucharistic devotion: thanksgiving, remembrance, and divine presence. Each Mass provides an opportunity for the faithful to bring all their daily experiences to the altar. Gratitude for God’s gifts should not be squandered; forgiveness and support are essential for those who stumble. Every good deed, no matter how humble, is sacred in God’s eyes. God values small actions that allow us to appreciate the significance of the Eucharist, without requiring grand gestures.

Fr Arnald Mahesh SDB

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In this cover story, we delve into Mary’s life and the profound lessons from her Assumption. We explore how Mary’s journey from the Annunciation to the Assumption exemplifies the transformation of the ordinary into the extraordinary.

Mary: An Ordinary Woman Blessed to be Extraordinary

In the bustling town of Nazareth, nestled within the quiet corners of Galilee, lived a young woman named Mary—a figure both revered and misunderstood across cultures and centuries. Her story, recounted in the annals of Christian faith, begins not with pomp and grandeur but with the simple humility of an ordinary life.

Mary: The Outsider

In ancient Judea’s strict society, Mary faced challenges. She was from Nazareth, a town often looked down upon. When she became pregnant without being married, people judged her harshly. This brought her great pain and made her an outcast. But despite this, Mary found strength in her faith. She bravely accepted the extraordinary role given to her by God. Authors like Joan Chittister and Elizabeth Johnson talk about Mary’s bravery. They say her story challenges how power and authority are usually seen. Mary’s courage, even though she was not powerful in society’s eyes, shows us the importance of faith and standing up for what we believe in.

Think about someone who stands up for what’s right in school or at work, even if others disagree. That person might not have the most influence or popularity, but their courage to do what’s right echoes Mary’s bravery in ancient times.

Sr Lini Sheeja MSC

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