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Once I was present at the evaluation of a course by a group of students.  The students were very outspoken and criticized almost everything about the course.  They had quite harsh words also against the way the director handled the course.  The director, who was chairing the evaluation, sat through the whole process patiently, listening attentively, occasionally pointing out some facts without trying to justify anything.  He was in control of himself, never lost his temper, did not talk down to anyone, and said what he had to say with an effective voice.  At the end of the session, I overheard one of the students, who was rather new, asking another student: “How could you be so forthright and critical?”  The other replied more or less in these terms, “We know the director.  He is soft-spoken but tough.  He can take any criticism and will not retaliate.  He is a man of honour who wishes the good of others.”  The director, in other words, was a meek person.

What is Meekness?

            Different dictionaries describe meekness as the quality of being quiet, gentle, moderate, mild, submissive, and unwilling to argue or express one’s opinions.  The word meekness as it is used in the Bible or in the statements of Jesus (Mt 5:5; 11:29) implies much more and has nuances that are not stressed in the modern-day descriptions.

            In Mt 11:29 Jesus says: “learn from me, for I am meek and humble of heart” (NAB).  Many translations use the word “gentle” in the place of meek.  The original Greek word that is translated in English as “meek” or “gentle” is praus.  We do not enter into a detailed analysis of this word here.  But according to Biblical scholars this word may be better translated as being “temperate; exercising strength under control, demonstrating power without undue harshness.”  It has to do with being considerate and not being overly caught up with a sense of one’s self-importance.  It is the opposite of self-assertiveness and self-interest.  According to William Barclay, “There is gentleness in praus but behind the gentleness there is the strength of steel, for the supreme characteristic of the man who is praus is that he is the man who is under perfect control.  It is not a spineless gentleness, a sentimental fondness, a passive quietism.  It is a strength under control.”

Jose Kuttianimattathil, sdb

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We need more feet washing Jesus’ (Jn:13.5) than hand washing Pontius Pilates (Mt:27.24).

It was in the year 2013 that we received the first Apostolic Exhortation Evangelii Gaudium by Pope Francis. Through this exhortation the Holy Father encouraged us to embark upon a new way of life marked by the joy that is born out of an encounter with the Jesus of the Gospel. And he assures us that with Christ, joy is constantly born anew and affirms that a joy which is shared is a joy ever new. 

Since then for the last ten years all the Apostolic Exhortations and Encyclicals of Pope Francis have been focusing on the joys, values and virtues of a Gospel way of life centered on Jesus the merciful Saviour, inviting us all to thank and praise God, and to learn from Jesus, to cultivate a loving and faithful, compassionate and caring heart that respects nature and all its creatures in our common home. The pope encourages us to be alive and active, giving thanks and praise to God and praying and forgiving like Jesus, so that we may know how to suffer with those who suffer, to rejoice with those who rejoice and be humble and Joyful like Jesus. Just a perusal glance at these documents makes it obvious that, all that is enshrined in them are the mind of Christ and the mind of the Church and are helpful in knowing God’s Will and doing it well.

Fr. Babu Jose Pamplany OFM

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Religious life grapples with an array of challenges in the contemporary world, which reflect the seismic shifts in social, cultural, and technological landscapes that have up-heaved the established global order. The intricate and multifaceted context, characterized by secularization, pluralism, diversity, social media, evolving moral values, scandals, credibility issues, youth disengagement, political entanglement, economic pressures, and environmental concerns, intensifies the complexities faced by religious communities. This dynamic reality underscores the interplay between tradition and transformation, as age-old structures, values, and institutions adapt to the forces progressively secularizing religious life.

Fr Jayaseelan Savariarpitchai SDB

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While studying Theology, I took the initiative to experience the pain that a beggar undergoes. For this purpose, I dressed myself as a beggar and sat on one of the busy footpaths of Pondicherry. It took nearly fifteen minutes to gather the courage to raise my hands and seek money from passersby, as I grappled with emotional pain and shame. Even though I spent an hour in that situation, unfortunately, no one offered me a coin. Seated on that footpath, I could sense the frustration, pain, hunger, and neglect that a beggar often endures. It is a reality that every encounter with the poor deepens our love and compassion for their struggles. In this context, the term ‘encounter’ is used to denote a casual or unexpected meeting with a person, thing or event that leads to a trans-formative experience for both parties involved.

Refrigerator Syndrome

What do we mean by the Refrigerator Syndrome in a religious community? It means that the atmosphere of the life in a community of a religious institute may create a ‘fake-spiritual ambience’ that seems very cool and comfortable like the ambience of a closed refrigerator. This is an ‘artificial coolness of religious life’ and those who live in this ‘comfort cool zone’ feel that they would be affected if they encounter the challenging realities of the poor and needy outside. Unfortunately, at times consecrated life misses or deliberately avoids opportunities to encounter the poor.

Fr Binny Mary Das

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In my tenure as the principal of St. Xavier’s, a women’s college managed by my congregation, I encountered a unique situation involving a Muslim family seeking admission for their daughter. The young girl seemed reluctant, and upon inquiry, her mother explained that she preferred a mixed gender college nearby. However, her father insisted on her attending our institution run by sisters. Observing the girl’s hesitance, I expressed my concern, suggesting that if she were forced into an environment against her wishes, it might adversely impact her academic performance. Addressing her father, I emphasized the importance of granting children the freedom to choose their educational paths in this evolving era. It took considerable effort to convince the father, but eventually, he relented. As the family left my office, there was a palpable sense of peace. Just before departing, the daughter returned, took my hands, and expressed her gratitude. I encouraged her to excel in her studies and not to disappoint her parents. The outcome of this encounter remains unknown to me, but in that moment, a small victory for the autonomy of the young student was achieved.

Having been raised in a family of nine, where the insistence on a convent education was particularly emphasized by my father, all five girls, myself included, were enrolled in the renowned convent school of our city. Looking back, it is undeniable that the education we received at this esteemed institution played a pivotal role in shaping the successful and contented lives that all of us lead today. The impact of our convent schooling is perhaps most evident in the life choices made by my sister and me. Influenced by the disciplined atmosphere and the emphasis on spiritual matters, both of us decided to pursue a religious vocation, albeit in a different congregation. Today, we find immense happiness and contentment in our chosen paths, all stemming from the educational foundation laid in the convent school during our initial years. While my memories of school are enduring, they often revolve around the strict rules and punishments that characterized the environment. Teachers and nuns were figures to be feared, and the freedom for students to express themselves was notably limited. Despite the stringent atmosphere, the positive outcomes of our education are unmistakable in the fulfilling lives we lead.

Sr Shalini Xavier CTC

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I had a meaningful experience at the Kuki Worship Centre in Byrathi, Bangalore, led by Rev. Lunmang Haokip. In response to the ethnic violence in Manipur, Rev. Haokip opened his church to shelter 300 internally displaced people from June 2023. It was during one of their Sunday noon gatherings that I, accompanied by some of our lay associates, went to meet the community. With utmost respect, they invited us to join in their fellowship and communion service. After the service, we entered into conversation about the refugee crisis and their adaptation to life in Bangalore.  Rev. Haokip, with remarkable courtesy, shared insights into their situation, emphasizing, “Our people do not like to be known as migrants or refugees but as internally displaced since we are within India.”  He went on to explain that many had found temporary placements in malls, shops, restaurants, hostels, and shelter homes. These individuals had experienced an abrupt loss of everything, rendering them in need of emotional and spiritual support more than material and financial assistance. As our conversation with Rev. Haokip and other Kuki community members deepened, a poignant message emerged: “The Catholic Bishop, clergy, and religious have done so much to reach out and they stood by us in these most critical times in Bangalore.” Their hope resonated strongly as they expressed a wish for such compassionate outreach to extend universally, stating, “We wish this happens everywhere wherever people suffer violence, hatred, and loss of dignity.”  Recognizing the sense of acceptance they felt, they expressed their readiness to join hands with us and celebrate Christmas meaningfully, aiming to bring more joy to their displaced brethren. This encounter marked the beginning of more conversations that transcended boundaries, creating a sense of unity rooted in shared humanity and a commitment to mutual support.

Sr. Anitha Precilla Lobo, SCB

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Pope Francis at the opening address of the Synod in October 2021 said that ‘we must not forget God’s style, which is closeness, compassion and tender love.’ It was a time when the fear of death and dying masked in the form of Covid19 pandemic played havoc with life and hope.  The pope then emphasized that he envisaged ‘a church that does not stand aloof from life, but immerses itself in today’s problems and needs, bandaging wounds and healing broken hearts with the balm of God.’ When wearing masks and maintaining distance and quarantine were becoming the new normal and covid was becoming synonymous with hopeless end, Synodality was ushered in to pave the way for an endless hope.

“Dear brothers and sisters” said Pope Francis during the Homily at the opening of the Synod, “Let us have a good journey together, may we be pilgrims in love with the Gospel and open to the surprises of the Holy Spirit. Let us not miss out the grace filled opportunities born of encounter, listening and discernment.” This was something the world was waiting to hear, a call to break free from the clutches and confinements of the culture of death and dying of our time and to journey forward on the road to life and living, warming one another’s heart to move together spreading the good news. So that with synodality being our way of life for the future  all our tower of Babel confusions and divisions may give way to the one heart and mind with a spirit of unity and understanding of the Pentecost.

Fr. Babu Jose Pamplany OFM

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On the occasion of the World Synod of Bishops, I had the privilege of attending the 1st World Meeting of Professional Lay Ministers on the theme of ‘Beyond clericalism, for the people’s sake on the empowerment of non-ordinary ministers’. This meeting was organized from the 1st of October to the 5th of October 2023 in Rome by the Association of Professional Pastoral Ministers in Germany, which at this moment might be the largest organization of full-time lay theologians in the world.

The meeting aimed at bringing together theologically educated laity and pastoral lay ministers from all continents to reflect on their status, role, and mission in a synodal church. The meeting also aimed at empowering lay ministers (non-ordained but theologically educated professional pastoral ministers) working in various countries all over the world given the fact that though their work is a long-given reality in the Roman Catholic Church, it still seems to be overshadowed many times by subversive ecclesial perspectives.  Also though this ministry reveals an ecclesiological alternative to the “classical” dualism between clergy and laity, it is neither well-known nor largely accepted.

THE PEOPLE & THE PROCESS

The meeting was attended by 22 professional lay ministers and theologians from 12 countries – Bolivia, Austria, Switzerland, Peru, Philippines, Ghana, India, USA, Germany, Korea, and Slovenia. In our five days together we prayed, discussed, shared amazing meals, and also had the chance to visit some important historical sites of Rome. We got to know each other, shared our experiences, and listened to each other as we engaged in the various processes designed to help us connect and reflect. Some members of our group attended the opening Mass of the Synod on the 4th of October to show our solidarity with the Synod process. In addition to our exchange and as a fitting conclusion to our process, there was also a meeting with the participants of the Synod at an official evening get-together. The outcomes of the reflections of the meeting (which had been synthesized and compiled in a paper) were then shared with the Synod delegates. Through our interactions with the delegates and the paper, we hope that their voices would influence the processes of the World Synod of Bishops so that lay ministries could become a sign of hope for the emerging Church.

Ms Grace David

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Ubuntu is a profound Nguni Bantu term that encapsulates a fundamental essence of African culture, translated as “I am because we are.” This concept emphasizes the interdependence of all people, highlighting that our individual well-being is intertwined with the well-being of others. In a philosophical sense, Ubuntu signifies a universal bond of sharing that connects all humanity and eloquently underscores the intrinsic values of community, compassion, and mutual respect. In a world increasingly marked by individualism, violence, hate, and extreme secularism within the Church, Ubuntu becomes relevant, serving as a beacon, inspiring a longing for global solidarity, moving from aloneness to ‘we’ness. Pope Francis, a vocal advocate for synodality, revitalizes a ‘we’ Church that stimulates a ‘journeying together’; promotes one human community celebrating diversity; and suggests a Pilgrim Church that is always in movement, embracing global Catholic solidarity.

A ‘We’ Church: Navigating Beyond Comfort Zones

With each stroke of his pen in the ecclesiastical writings, Pope Francis, challenges Catholics to move beyond comfort zones. In a special way, Evangelii Gaudium urges outreach to the peripheries, Laaudato si’ emphasizes the urgent need for care for the Earth, Fratelli Tutti highlights the importance of universal fraternity, and synodality awakens and strengthens the ecclesial ‘we’, practicing communion at the service of the ‘common home’.

In his quest for a synodal Church, Pope Francis not only preaches, but also practices this ‘we’ philosophy, creating a harmonious resonance that reverberates throughout the ecclesiastical landscape. Once during his visit to the regional seminary in Bologna, Italy, Pope Francis posed a thought-provoking question to the seminarians: “What is the opposite of ‘I’?” Anticipating a simple ‘you’ in response, the seminarians were surprised when the Pope gently shook his head. He patiently explained, “No, the word ‘I’ denotes an individual, as does ‘you’. It’s illogical for singular words to be opposites. The true opposite of ‘I’ is ‘we’, representing the rich fabric of communitarian plurality.” The event loudly speaks of an inclusive, multicultural, and interconnected ‘we’ Church. This metaphorical shift from fragmented singular to communitarian plural represents the fertile diversity and collective existence that defines a synodal Church.

Fr Jayaseelan Savariarpitchai SDB

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As we all know, we are in an era of ever-increasing finance related statutory compliance. As days go by, the volume of compliance keeps increasing so much that quite many of us are at a loss. As a help for those who may need, here I have tried to list them, some old provisions but many new changes, so that we are familiar with the list and learn to comply.

Income Tax-related Compliance

1. As per section 12AB, once every 5 years charitable and religious trusts registered u/s 12A have to get their 12A, henceforth 12AB, renewed.
2. Trusts registered under 12A (12AB) get tax exemption on all their income, if 85% of the annual income is spent [except corpus donation (section 11(1)(d)] in India on their objectives spelt out in their Memorandum of Association [section 11(1)].
3. As per section 139(4A), if income of the trust is beyond the basic exempt income, which is Rs 2.5 lakhs for now, the accounts have to be audited and Income Tax Return has to be filed.
4. As per section 139(1), IT exemption is denied ipso facto if form 10 is not filed before the due date u/s 139(1).
5. No modification of the objects of the trust without permission from Commissioner of Income Tax.
6. Corpus donation made to another trust cannot be claimed as an application (cannot be part of the 85% application). However, a trust can make a corpus donation to another trust from its 15% savings of the current year’s income.

Fr Alex G SJ

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