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A few months later I moved back to San Diego. Within a month I was back doing crystal meth and gang banging. On February 17, 2001 I was at a barbecue, I started drinking alcohol, smoking weed, and meth since 8.30 am. Later that evening around 9 or 10 pm I was picked up and was told that my little brothers had some problems at the pool hall. I ran back into the barbecue and armed myself with a 9mm handgun. On my way there, I took some drugs out of my glass pipe loaded with meth, to what I considered was sobering up. Upon arrival seeing my brother Dinh parked at a nearby laundromat, I asked what happened, He told me that Phuc Nguyen made some remarks, “F*&k Vietnamese that want to be Lao, f*&k Vietnamese from Laos gang.” This enraged me and I sought vengeance. I sent my other little brother and his friend home with my friend, and told my other brother to point out this Phuc guy. Circling the café’s parking lot twice, he wasn’t there. I told my brother to pull up on his friends. I asked, “who’s the one talking s*&t?” They denied knowing. This went back and forth for less than a minute, when I challenged them to a fight down the street. Some walked up to the car and I pointed the gun out of the window and pulled the trigger. The gun was on safety. I pulled it back and took it off safety. By that time Dat Nguyen, Nhan Tran, Hoang Le, Binh Vu, Anh Nguyen, Nam Bui and Khac Tuan were running for cover or ducking behind vehicles. I shot 9 times trying to end their lives. Me and my brother drove off and I told him to drive to Jimmy’s house. I asked him to hold the gun, but he refused. We left and I told my brothers to go into an alley near a dumpster. I wiped down the gun and threw it away.

Br Carmel Duca MC

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The Apex Court of India, in its landmark judgment on 24th September 2024 in the case Just Rights for Children vs. Harish and Ors, addressed this issue. Before going into the case details, let us first understand what child pornography means.

What is Child pornography or CSEM? (Child Sexual Exploitative & Abuse Material)

Any visual depiction of sexually explicit conduct involving a child includes photographs, videos, or digital images that are indistinguishable from an actual child, as well as images created, adapted, or modified to appear to depict a child. Child pornography is a crime that involves the sexual solicitation of a child under the age of 18 or the production of pornographic material involving a minor, luring children into online sexual relations, and then having sex with them. Additionally, recording sexual activities, creating MMS, and sharing such content with others are included in this definition.

Facts of the case

The All-Women’s Police Station in Ambattur, Chennai, Tamil Nadu, received a letter dated 29 January 2020 from the Additional Deputy Commissioner of Police (Crime Against Women and Children Branch). The letter stated that, according to the Cyber Tipline Report from the National Crimes Record Bureau (NCRB), respondent no. 1 is an active consumer of pornography and has allegedly downloaded child pornography on his mobile phone. Accordingly, in view of the aforesaid letter an FIR was registered against the respondent no. 1 on the very same day i.e., 29.01.2020 at the All- Women’s Police Station Ambattur, Chennai, and Tamil Naidu as Crime No. 03 of 2020 for the offence punishable under Section(s) 67B of the IT Act and 14(1) of the POCSO. During the course of the investigation, the mobile phone belonging to the respondent no. 1 was seized and sent to the Forensic Science Laboratory for analysis. The respondent no. 1 was also questioned whether he had ever viewed any pornographic content, to which the respondent no. 1 admitted that he used to regularly view pornography while he was in college. As per the Computer Forensic Analysis Report dated 22.08.2020 it was found that the mobile phone of the respondent no. 1 contained two video files relating to child pornography depicting two underage boys involved in sexual activity with an adult woman. The Computer Forensic Analysis Report further stated that more than hundred other pornographic video files were downloaded and stored in the said mobile phone.

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This cover story outlines the profound and transformative journey of surrender as explored through the lives of some influential spiritual figures. The narrative bridges historical examples with contemporary relevance, offering readers a pathway to understanding and living the sacred act of surrender in today’s world. The art of surrender in the modern world represents a paradigm shift from control to acceptance, highlighting its relevance in today’s high-pressure society. It delineates a five-step process of surrender: metacognitive awareness, radical acceptance, cultivating trust, non-attachment to outcomes, and transcending ego-driven imperatives. Surrender is framed as a transformative praxis, facilitating equanimity and transcendence amidst existential complexities and quotidian stressors.

1. SURRENDERING IN A WORLD OF CONTROL

In a climate dominated by power dynamics, self-assertion, and the pursuit of control, the notion of surrender can appear counterintuitive. Yet, it is precisely within this paradox that profound spiritual truths often reside. The path of surrender is not one of defeat or resignation but of profound spiritual liberation and transformative praxis. This essay invites readers to explore the spiritual significance of surrender as a means of accessing holiness, freedom, and holistic transformation in today’s complex and often tumultuous world.

2. EXEMPLARS OF SURRENDER

 Fr. Tony Marshall OFM

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‘Lord, teach us to pray,’ with this motto Pope Francis inaugurated the Year of Prayer 2024. He is inviting all of us to discover the value of daily prayer in our lives, encouraging us to pray that this Holy Year will have an impact on the whole Church and on the holiness of Christians. We are almost at the threshold of the Jubilee Year 2025. Pope Francis will solemnly open the Holy Door and inaugurate the Jubilee Year 2025, on December 24, 2024 at St. Peter’s Basilica. Therefore, I thought of dedicating this article on the first petition of the disciples to Jesus: ‘Lord, teach us to pray.’

‘One day, Jesus was praying in a certain place and when He finished, one of His disciples said to Him, “Lord, teach us to pray…” (Lk 11:1). From the Gospel of Luke, we can discover the prayer life of Jesus. ‘Jesus would often withdraw to solitary places to pray’ (Lk 5:16). The choice of the twelve apostles is preceded, by Jesus going ‘up a hill to pray. He spent the whole night in prayer with God’ (Lk 6. 12-13). Before the transfiguration, Jesus ‘went up on the mountain to pray…’ (Lk 9:28-29). At His baptism, ‘as He was praying the heavens opened…’ (Lk 3:21). Mark tells us that Jesus ‘got up when it was still dark and went out and withdrew to a deserted place and there he prayed’ (Mk 1: 35). Jesus prayed and He asked His disciples to pray and sustain Him in His moments of trial (cf. Lk 22: 39-46).

Sr. CELINE D’CUNHA FMA

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Stuti Sharma—the name echoed across our school campus and was on everyone’s lips: students, teachers, co-workers, parents, and even drivers. Who was Stuti Sharma? What had she done to become so famous?

One day, a parent walked into the office and handed me some money. “This is for Stuti Sharma,” he said. “Please make sure she gets it.” I looked at him, seeing the firm, confident expression of a middle-aged man, with a hidden contentment as if he had given from a widow’s mite. I took the money with shivering hands and nodded in affirmation. My mind wandered off, sinking silently into thoughts of the past. It all started just one month before when four young people – two boys and two girls—rushed into the office. After I invited them to take a seat, one of them said, “Stuti Sharma, a class ten student at your school and our cousin, has been diagnosed with cancer. She needs to undergo surgery soon. Her parents, in utter shock and despair, are in a hospital in Lucknow with her, and they need help – both financially and emotionally.”

Stuti Sharma was a fresh, budding student of class ten who was suddenly diagnosed with cancer, which had developed after a neglected boil under her left arm. Her class teacher mentioned that she had been absent for many days without submitting a leave application. I assured her cousins that we would willingly help and support them, though I had no idea how it would be possible. Stuti Sharma unknowingly became our priority as her name was announced during the morning assembly. She became a constant topic of discussion, and many prayers were offered by our students, who stood with folded hands, imploring God, the Creator, to save her from..

SR POONAM CJ

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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.

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).

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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