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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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About two years before his ordination, this seminarian who belonged to the Holy Cross Congregation, was diagnosed with advanced tuberculosis. He had to be in the hospital for months. After a year the doctors told him he had only two options. He could have surgery, which was risky and did not guarantee a cure. What do you think was the other option? Prayer.

He had a wise mentor, Fr Cornelius Hagerty, of the Holy Cross Congregation. He urged the gravely sick seminarian to pray to our Blessed Mother. “What she asks for and insists on she always gets. She has never failed anyone who went to her with faith and perseverance.” The seminarian started praying the Rosary which had been a part of his life when he grew up.

After a week of ardent prayer, the seminarian surprised the doctors by declaring he had been cured. They examined him and were astounded to find he had indeed been cured. So his priestly formation continued and he was ordained, along with his older brother, on 15 June 1941. “That day I gave my heart and soul in love to Mary,” he said. He was Fr. Patrick Peyton, who came to be known around the world as ‘The Rosary priest’.

FR M.A. Joe Antony SJ

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In the Christian calendar, the season of Advent is a period of expectation and planning. It serves as a period of thought and anticipation before the celebration of the birth of Jesus Christ and signals the start of the liturgical year. Within the Church, there has been a growing understanding in recent years that the old ways of being and doing church need to change, to reflect the shifting social and cultural milieu. This essay analyzes the idea of Advent as a metaphor for the new way that the church will be and operate, stressing important ideas and practices that can direct this change.

1. Hope: A sense of expectation and hope marks the start of Advent. The Church also needs to foster a spirit of optimism for the future. In order to do this, the Church must reconsider its place in society, concentrate on the message of hope of the Gospel, and take an active role in addressing global issues.
2. Reconciliation and preparedness: Advent calls for reconciliation and preparedness. This entails accepting responsibility for past wrongdoing, working toward reconciliation, and laying the foundation for a more welcoming and caring community within the structure of the Church.
3. Community and Fellowship: The Church should place a high priority on community and fellowship, much as Advent promotes collective waiting and celebration. Within the Church, emphasizing connections and shared experiences helps increase the members’ feeling of purpose and sense of belonging.

Fr. John Singarayar SVD

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The Global Compact on Education (GCE), titled “Together to Look Beyond,” is not a plan for a new educational system. Instead, it is an invitation to dialogue and work together. It encourages us to come together to create a more fair and just world through education. In a meeting in May 2022, Pope Francis talked about how important education is for the strong foundation of society and for a better future. He said education can help create a fair and friendly world, letting people reach their full potential. With all the problems in the world, the Global Compact on Education comes at the right time, showing how important education is now. Pope Francis wants everyone to work together to build a better future through education.

Why the Global Compact?

Pope Francis presented the Global Compact on Education in September 2019 to address significant challenges in education worldwide. This initiative calls for people to work together to improve education. The goal is to create a fair and compassionate future while also taking care of the environment. Pope Francis believes that education is not just about learning facts but also about growing as a person. The GCE aims to ensure that everyone has access to education, treating each other with kindness and taking responsibility for the planet.

Fr Arnald Mahesh SDB

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Today we experience ‘a comprehensive crisis’ that cannot be reduced to any single sector. Pope Francis says, “The pandemic has led us to realize that what is really in crisis is our way of understanding reality and of relating to one another.” Since education is essential for achieving full human potential, developing an equitable, fraternal and just society, and promoting global as well as national development, it can be a vaccine for the comprehensive crisis of the present era. Analysing and comparing the educational dreams of the Catholic Church as well as those of India will throw light on the paradigm shift that the global education system has to undergo. Education needs a paradigm shift – from ‘syllabus memorization to critical thinking and problem-solving’ so that we come out of the ‘educational catastrophes’ of the present era. We need a renewed commitment to education that engages society at every level. A discussion on the ‘Global Compact on Education’ and the ‘National New Education Policy 2023’ of India will enlighten our efforts to create a ‘renewed global educational system.’
I. Global Compact on Education
On 12 September 2019, Pope Francis launched ‘an invitation to dialogue on how we are shaping the future of our planet and the need to employ the talents of all, since all change requires an educational process aimed at developing a new universal solidarity and a more welcoming society.’ For Pope Francis, education can no longer be reduced to what happens in the classroom. We need educational strategies that give a chance to the transformation and above all to the humanization of the world. To this end, he endorsed a ‘Global Compact on Education’ ‘to rekindle our dedication for and with young people, renewing our passion for a more open and inclusive education, including patient listening, constructive dialogue and better mutual understanding’.

Fr Binny Mary Das

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“The roots of education are bitter, but the fruit is sweet.” These words of the third century Greek philosopher, Aristotle (who lived before Christ), are quoted frequently, so much so that it has become a clichéd jargon that many academicians use. Education refers to the transmission of knowledge, skills, experiences and character traits from one person to another, sometimes from one generation to another. There have been many teaching methods employed since the beginning of time; the first of them being oral tradition, wherein information was passed on orally, even before any writing system was known. Guru-shishya parampara in ancient India, Rabbinic teaching in ancient Israel, slowly evolved into the modern education system. From stone and clay tablets to papyrus, and from books to tablets, the education system has truly evolved. However, as it evolved, corruption started to seep into the education system. Only the affluent could access education; also, politics has a serious monopoly in education.

Sch. Denver A. Pushpam, SJ

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Fr. Joseph Thekkedathu was a reputed Church historian.   A man of slender frame and few words he had a prodigious memory.  He was considered a just and upright person.  Apart from his classes which were very much appreciated, what the seminarians remember about him is how he apologized to them for some decisions he had made as the superior of the community and tried to firmly implement, which he later realized was not to the best interests of the community.  His apology raised his esteem among the seminarians.  Humility has a power, all its own!

Why are Leadership Studies Dealing with Humility?

            In the past it was not common to associate humility with leadership.  However, this is changing.  Some of the reasons why research on leadership is now dealing with humility are the following:

• Interdependence and the need to cooperate: Today, more than before, organizations and marketplaces are becoming interdependent. Let us take the simple example of a school.  Earlier, the principal and the teachers could manage a school more or less well.  Today they are dependent on agencies that sell the books, shops that provide the uniform, organizations that run the school bus, different technicians to deal with the various gadgets they use, the electricity board, the water authorities and a host of other service-providing agencies.  This calls for a capacity to collaborate and elicit collaboration.  Humility is a help for this as it enables a person to change one’s views and be open to the views of others.

Jose Kuttianimattathil, sdb

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