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It was the end of his term as superior of the community for Fr. Nirmal.  As expected, the provincial gave him a transfer.  But Fr. Nirmal was not ready to accept it.  He felt that if he were to leave, the various projects he had initiated in the place for the development of the poor would be gradually neglected.  Besides, over the years he had established good contact with several donors who he feared might stop or at least reduce their help.  However, the provincial felt that he had to stand by the rules of the Congregation and insisted on the transfer.  Eventually, after a few rounds of dialogue, taking into consideration the concerns of Fr. Tom the provincial offered to appoint a dynamic priest qualified in social work to replace him.  And Fr. Tom, respecting the motives of the provincial and true to his own religious commitment accepted the transfer.

            People follow different styles in dealing with conflicts.  These styles affect the outcome of conflicts.  Being aware of them can be a help provided there is a willingness on our part to resolve/transform a conflict.  Kenneth Wayne Thomas and Ralph H. Kilmann have identified five different styles people use when faced with a conflict.  A conflict style is “a patterned response” that people use or the usual way in which people behave in a conflict situation.  These five styles are based on the degree of assertiveness or cooperativeness manifested by a person.  Assertiveness refers to efforts to satisfy one’s own concerns while cooperativeness denotes attempts to meet the concerns of others.   The five conflict styles are i) avoidance, ii) competition, iii) accommodation, iv) compromise, and v) collaboration.   We shall briefly describe each of these styles and their advantages and disadvantages.

Fr Jose Kuttianimattathil, sdb

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In our Wholeness Paradigm for Religious Life, we mentioned that each of the six dimensions have their highest manifestation, that is, the most important quality that a person must practice to show that he or she is adept at that dimension. Consequently, we saw that the highest manifestation of the physical dimension is Consistency and the same for cognitive dimension is Perspective Taking. In our previous issues we had hinted that holistic religious are those who practice consistency in their personal life and perspective taking in their intellectual interactions.

Here in this issue, I present before you the highest manifestation and the most significant quality of the emotional dimension, which is Compassion. This quality is the pinnacle of all human emotions. If we were to form a pyramid with all emotions placed one top of the other, we can be sure that compassion would be at the summit. All great religious leaders and national heroes have reiterated the significance of this marvellous human quality. Dalai Lama would often affirm, “Love and compassion are necessities, not luxuries. Without them humanity cannot survive.”  Compassion is the hallmark of all great people and the defining quality of those who profess to live for others. Lao Tzu remarked, “I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures.” Mother Teresa would use such effusive words as this; The fruit of love is service, which is compassion in action.” Dr. Abdul Kalam considered it to be the hallmark of all great men and women, when he said, “Great teachers emanate out of knowledge, passion and compassion.” In fact, we might add that the very purpose of human living is to show compassion to those in need.

Fr. Dr. Joseph Jeyaraj, sdb

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This article is based on the address presented by me to over six hundred Major Superiors during the CRI National Assembly held in Bangalore from 14th to 17th May 2024.

Let us start by unpacking what elusive ‘hope’ really means. When psychologists and researchers delved into the science of hope, they discovered that some aspects of hope were surprisingly different from what we initially thought.

MYTH 1: Hope is wishful thinking that something will turn out well.

Truth: Hope is a verb with its sleeves rolled up. HOPE implies a willingness to HOP.

The American psychologist Charles Snyder, renowned for his extensive study on hope, emphasized that hope isn’t just the belief in a brighter future but, more importantly, that we have the ability to make it happen. Hope is not tied to a good outcome or to the future, nor is it optimism about things outside of our control.

Apartheid in South Africa wasn’t dismantled by force or by merely replacing politicians but by a tiny action of hope.

Amid racial injustice, people of faith prayed together and lit candles in their windows as a sign of hope against apartheid. The government saw this as subversive, criminalizing it. In Soweto, a joke emerged: “Our government fears lit candles!” Ultimately, hope, prayer, and candles morally shamed and defeated apartheid.

Something similar was done across our country on the 3^rd of last month for the conflict-troubled people of Manipur by numerous Church groups who organised candlelight rosaries. In the picture, you can see how the CRI unit in Shillong collaboratively did a similar action of hope.

MYTH 2: Hope thrives in pure positivity.

Truth:  Hope, uniquely among pleasant emotions, requires negativity or uncertainty.

Joan Chittister in her book Scarred by Struggle, Transformed by Hope, begins the book with a confession. Her original plan was to write a book about hope. But that didn’t work.

Everywhere she looked, hope existed but only as some kind of green shoot amid struggles. The more she struggled with the idea of hope, the more she began to realize that it is almost impossible to write a real book about hope without looking at the nature of struggle. She anchors her reflections on the Genesis story of the wrestling between Jacob and the angel of God. So much of hope is wrestling with God.

Ironically during our visit to Manipur last year, what moved me and us was to see the strong resilience and hope in relief camps where the living conditions were the bleakest. Where the circumstances were most dire, the stench was the strongest, hope burned brightest.

Br. Sunil Britto CFC

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I have grown to appreciate the beauty of diversity in all its forms. It all began in my 12th grade when I had the opportunity to study and live with multicultural students. At that time, I was open to learning and adapting, unaware of the terms ‘multicultural’ and ‘diversity’, but drawn to being with people from different backgrounds. I used to participate in all Pujas and visit temples just to see the place and purchase something. There was no distinction between different religions; I simply enjoyed being with friends of other faiths.  I embraced changes in my attitude, thinking, and perspective but kept my core values. Our warden and teachers were constant sources of motivation.I learned about multiculturalism and diversity from my father, who worked in the Treasury office. His job involved meeting people from various cultures and working with staff members and friends from diverse backgrounds. Sometimes his friends visited us.

Then I joined the religious life. There, too, I had the opportunity to meet persons from other states. Though it took me some time to adjust initially, each day brought new discoveries. These interactions not only broadened my horizons but also instilled in me a deep appreciation for others. Now I enjoy being around people from diverse cultures and backgrounds, finding inspiration and growth in the unique perspectives of others.

SR RANJITA TIRKEY HM

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Poikilo is a Greek word that means ‘varied’ or ‘many-colored.’ Here I introduce a new phobia termed as ‘Poikilophobia’, to mean the ‘fear of accepting diversities’. This article is an attempt to prove that synodality or the synodal way of life proposed by the Church is the medicine for poikilophobia.

In fact, biologically ‘each person is a celebration of diversities.’ Even though one’s eyes seem similar, some scientific studies say that the right eyeball is slightly smaller than the left one! It is even said that almost everyone has a dominant eye, even if the difference between the two eyes doesn’t feel that stark! We are surprised to understand that fingerprints also vary among one’s own fingers, this means to say that a person has unique print on each finger. It is also notable that ‘humankind itself is a celebration of diversities.’ An easy way to understand this is to know that no two people have ever been found to have the same fingerprints – including identical twins!

Of course, the Creator of human beings loved the diversity in a person and among persons. The Creator believed in the integral unity in a human being.  The Creator has ‘decorated the unity of humanity with diversity.’ However, many seek a ‘fake unity’ saying that ‘we look alike, or we follow the same tradition, or we have the same religious belief’ etc. Seeking unity does not mean to gather a group of people who seem to think, act and speak the same things. This is a challenge to the Creator who loves diversities! Therefore, let us say that the ‘fake unity’ is the result of human ego and fear of existence. Here comes the relevance of the Synod, which calls for sharing, listening to and reflecting on diversities.

Fr Binny Mary Das

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Diversity refers to the presence of a wide range of human differences. This can include – albeit not limited to – race, ethnicity, gender, sexual orientation, socio-economic status, age, physical abilities, religious beliefs, and political beliefs. Although the world boasts a remarkable richness of diversity, India stands out as one of the most diverse countries on the planet. India wears its diversity like a vibrant, woven tapestry. But here’s the amazing thing: this diversity isn’t just tolerated; it’s celebrated! India’s diversity is beautifully woven with cultures, traditions, languages, and religions, showcasing millennia of rich history. From the majestic peaks of the Himalayas to the sun-drenched shores of Kanyakumari, India’s panorama exudes a spectrum of colours, with each region presenting its own distinct essence. This multifaceted terrain cultivates an atmosphere where unity harmonizes with a myriad of identities. Let us briefly delineate some prominent ones.

Indian Diversity. (i) Indian Cultural Kaleidoscope dazzles with diversity, spanning classical dances, musical melodies, literary treasures, artistic wonders, architectural marvels, linguistic nuances, religious vistas, culinary delights, and cherished traditions. (ii) Festive Splendour of India echoes throughout the year, each one rich in unique lore and rituals – crossing religious and regional boundaries.

(iii) Spiritual Harmony: India hosts a mosaic of religious traditions, fostering an ethos of tolerance and reverence. (iv) Linguistic Flourish: With over 1,600 languages and dialects, India stands as a testament to linguistic diversity – each tongue is a vessel of cultural legacy. (v) Culinary Odyssey of India unfolds an array of flavours, textures, and aromas, each region boasting its own signature.

Fr Arnald Mahesh SDB

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During a journey aboard the Coromandel Express from Chennai to Kolkata (when it wasn’t as overcrowded as it is nowadays), I realized that the middle-aged man sitting in front of me was reading from a Bengali New Testament. It was one of those blue-covered books with the distinctive mark of a two handled pitcher and torch so typical of the Gideons International. I mastered some courage and with my rudimentary broken Hindi, I inquired if he was a Christian, to which he answered that he was a Hindu. When he perceived my surprised reaction, he continued that from all the human gods, he loved Jesus. I was struck with awe at his honesty and faith; and I was immediately reminded of a passage from Raimon Panikkar’s book The Unknown Christ of Hinduism suggesting Jesus Christ was the meeting point of Hindus and Christians (and other religions) because He came for everyone.

And that is exactly what we Christians believe: that Jesus Christ transcends boundaries, embracing all especially the poor— be they hungry, afflicted by sickness, leprosy, AIDS, possessed by demons, locked up in prison, entangled in prostitution, caught in adultery and all those who need and yearn to hear his message. Recently, the Archdiocese of Los Angeles held a memorial service honouring the homeless who died unnoticed on the streets of the city. Indeed, a beautiful gesture from the Church authorities! Yet, what lies behind this poignant gesture is another reality: no homeless man or woman is ever permitted to enter the Cathedral, promptly they are turned away at the entrance by security guards. Even access to the bathroom facilities in the parking lot is restricted lest the homeless patronize them and dirty them. (A Brother in my community was once turned away because he was mistaken for a homeless man).

Br Carmel Duca MC

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Yesterday evening Miss X (name changed) approached my office, alleging harassment by her employer at her workplace. The right to work with dignity is a fundamental right enshrined in Article 21 of the Indian Constitution. In the case of Union of India and Ors vs. Mudrika Singh, the Supreme Court affirmed that the right against sexual harassment is inherent in the right to life and dignity under Article 21. Additionally, in Aureliano Fernandez vs State of Goa and others, decided on May 12, 2023, the Supreme Court observed, “However salutary this enactment may be, it  will never  succeed in providing dignity  and respect that women deserve at the  workplace unless there  is strict adherence to the enforcement  regime and proactive  approach by all State and Non State  actors.”

Why does harassment take place?

Experiences demonstrate that sexual harassment takes place where there is an abuse of power, particularly in situations where individuals exert control over others especially women. The harasser   can be    any one:   a co-worker, class mate, teacher, professor, principal, priest,   spiritual guide, research guide and so on. Unfortunately, women who are victims of sex abuse in the church are reluctant to report it. Most often the authorities try to cover it up, for the fear   of   consequences.  It is said that   if the predator is a clergy member taking action against him could create   other repercussions such as   denial of Sacraments or other forms of retaliation. Consequently, the majority of such incidents go unreported, leaving the perpetrator unpunished while the victim suffers silently.

Sr Adv Mary Scaria SCJM

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1. Shift in Consciousness: Creating new narratives as Religious (Mt 9:17 – New wine into new wineskins)

The concept of a “shift in consciousness” can be interpreted in various ways, but generally, it refers to a fundamental change in the way individuals or societies perceive and interact with the world. It implies a transformation in how people understand and practice their faith.

Creating new narratives within a religious framework involves reinterpreting or expanding upon established beliefs, practices, and traditions. This process is driven by various factors, including cultural changes, scientific discoveries, philosophical insights, or the influence of other belief systems.

2. Resilience in adversity: Community and Solidarity (Is 41:10 – “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”)

Exploring how individuals and Religious Communities navigate challenges with hope as a guiding force, and how their resilience can inspire others to do the same.

3. Hope as a catalyst for change: a cultural perspective (Rom 15:13 – “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.”)

Discussing how hope can serve as a catalyst for positive transformation at personal, societal, and global levels, and the responsibilities that come with it.

4. Relentless pursuit for relevance in our Indian context as religious. (Mt 5:13- 16 – “You are the salt of the earth… You are the light of the world… In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”)

Investigating how hope is perceived and expressed across different cultures and societies, and the potential for cross-cultural understanding and collaboration in the face of challenges.

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The CRI Kannur unit in Kerala region is a lively group of dedicated individuals, both men and women religious, who have actively engaged with contemporary challenges. Through advocacy, protests, and spiritual renewal, they have responded dynamically to the needs of the community and society. Their activities range from raising awareness on pressing issues to participating in peaceful demonstrations, all while nurturing their spiritual growth through prayer and reflection. This group embodies a spirit of commitment and action, embodying their faith through service and engagement with the people around them.

The following are some of the activities of the recent past:

1. The Kannur CRI unit has shown unwavering solidarity with people, particularly farmers and the fishing community at Vizhinjam, in their struggles and challenges. Through various initiatives and actions, they have stood alongside these groups, offering support, advocacy, and resources to address their needs. Whether it is raising awareness about the issues facing farmers or advocating for fair treatment and better working conditions for the fishing community, the CRI Kannur unit has been at the forefront of championing their cause. By fostering a sense of unity and collaboration, they have worked to ensure that the voices of these marginalized groups are heard and their rights are protected. This solidarity reflects the unit’s deep commitment to social justice and their willingness to stand up for the rights and dignity of all people, especially those most vulnerable in society.

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