SOCIAL MEDIA MENACE AND ETHICS

Huge technological changes are taking place with the promise of benefits, but at the same time with serious risks. The risks are more than the benefits, depending on the use of such technology, either for common good or for selfish motives. The digital culture and modern technology affect human understanding and relationships. The digital spaces have become the work-field for most of the IT companies. It has become the mission-field for the Church as well, with the risk of social isolation and digital divide.

 We, therefore, need to respond strongly to the radical challenges caused by the digital diffusion within the human culture. We know that science and technology are meant to be at the service of the society, for human development. This is possible by educating people in the proper use of the digital culture, while distinguishing its good and bad elements. Artificial Intelligence (AI) used by the social media platforms is reshaping human experience and its responses. It has impacted upon human rights, freedom of expression and personal data privacy. It even determines our decision-making processes. It is now a challenge as well as an opportunity for the young generation. Contrary to social justice and human rights, AI as machine learning engines, can manipulate and exploit others, especially those who are ignorant about social media and its profiteering functions.  It does so by controlling, enticing and monitoring – a lucrative job. The free access to apps on the internet is a marketing strategy to get one addicted to the site – it sells the person’s time, attention and self, more than the products it promotes. More time spent by individuals on such sites, are added profits for the app companies.

Without a proper perspective, the use of digital means has caused complex cultural, social and psychological changes on many levels. It demands digital literacy, learning to distinguish the differences of media contents. We cannot escape the influence of digital culture. It is important to cope well with such cultural transition, and engage in transforming it into a means of authentic media, and not as an end.  We will have to use these new ways of communicating, but with commitment and responsibility, making oneself understandable through this digital culture, as a ‘new normal’.

Facebook (FB), founded in 2004, having amplified human free speech by the help of artificial intelligence, its plan is programmed to stir up emotions and attention. This way it invites more views and more advertising. Strategies are adopted to help the company make more money. FB allowed its data to be used for electoral gains also. Governments too ‘weaponize’ FB and the internet. In 2020, FB’s revenue rose to 61.9 billion, with the Instagram owning 28% of it. Far from it, LinkedIn stands at 8 billion and Twitter at 3.7 billion in 2020. India has been described as Facebook’s biggest market with more than 340 million users. The ills of FB platform with two-billion plus users are many. The Nobel Peace Prize laureate, Maria Ressa, accused FB — the world’s largest distributor of news without facts — of spreading lies “laced with anger and hate”.  11% of Facebook accounts are duplicates and 5% are fake. A systemic societal harms is perpetuated by the trillion-dollar tech FB giant, that “chooses profits over safety” (John Tye, representing FB whistleblower Frances Haugen) Along with Google and Twitter, it does so by destroying the credibility of other genuine news.

 Data journalism that deep dives into fact-finding, has discovered   2.6 million pieces of FB as adult nudity and sexual activity; 324 thousand pieces related to hate speech. We, therefore, need to reinvent our use of social media, deploying both human and artificial intelligence, harness its effectiveness to counter-act against the ills of such platforms, and keep users safe. Against the Silicon Valley’s Scientists, counter research must be made to understand the damaging effects of AI being made used of, by the Social Media platforms.   We need to pressure on them to project their algorithms rightly. (cf. Sevanti Ninan,https://www.telegraphindia. com/opinion/ facebook-is-programmed-to-stir-up-baser-emotions/cid/1834950, 18.10.2021).

Over 1.5 billion users in 180 countries are using Whatsapp for all kinds of messages, videos, spiritual exhortations, emoz, jokes and fake news.  Some are with justified reasons and purposes, many Forwards are nuisance, other messages and videos are unwanted that require patience and time to delete. Whatsapp chat service alone has 400m users in India. (cf. MK George SJ, Use social media, but don’t be naïve, Matters India, 7^th October, 2020).

Whatsapp and Facebook can be dangerous tools. Today, Snapchat, TikTok and other platforms, have become the new “cool” apps for the young. How you use them is critical for the future. Here are some suggestions for responsible use: make responsible and creative use of them; know that they are ‘instruments’ only; spread message of love, instead hatred; more than religious and churchy  messages send  interreligious harmony messages; share  good news, not bad news;  share stories of hope, suffering, resilience and unity irrespective of castes, creed, class and gender; use them to educating towards critical consciousness; protect each other’s identity and privacy; uphold the dignity, rights and respect for the  poor, the minorities,  the marginalized  and the unemployed.

 Today, we will have to enter the world of the young, through their dynamic digital door and meet them where they are, through group experiences, digital means, internet and social media. Through the use of dynamic digital multimedia we get them engaged with videos, streaming, online webinar, audio, useful youth-friendly apps and interactive experiences, even with the use of QR codes. We need to take responsibility for the content we publish and forward; focus on truth and act as watchdog; provide with accurate news and facts from trustworthy sources; avoid sensationalism and use multimedia content discretely.

On earth, God messed it up all !

 Before the Word incarnated, the Creator is present in his creation – the earth and the unfathomed universe that is beyond the human imagination. God is in the world, alive and active, with the Spirit’s Power hovering over and in everything. Integrally, God is with the universe, involved with the world he created. God is in all things “by essence, presence, and power” (Thomas Aquinas). God cares for every bit of his creation – the Panchabhoota – air, water, soil, heat and the ether. We see his active presence in nature, in human history. God is One and All in all. God IS.

We  are meant to “read the signs of the time,” to look at the world with eyes, hear what it  says with ears, taste all that is palatable and that which not to our taste, see what is happening, and unlike physiologist, philosopher and politician, be particularly attentive to the happenings around, - to the things of God.

The Earth and all of creation await being set free from “corruption and share in the glorious freedom of the children of God” (Rom 8: 22). Creation itself witnesses to God. “Even before revealing himself to man in words of truth, God reveals himself to him through the universal language of creation […] the order and harmony of the cosmos” (Wis 13:5). From the naturally organized beauty of created things we perceive the Creator (CCC 2500). We encounter this God within his creation that continually evolves.

About this natural order and of human behaviour, Jesus says, “When you see a cloud rising in the west you say immediately that it is going to rain–and so it does; and when you notice that the wind is blowing from the south you say that it is going to be hot–and so it is. You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? Why do you not judge for yourselves what is right?”  And therefore, we have to do the right thing.

Jesus incarnated into this created world,  for thirty years he lived a normal simple life in small family, and was baptized in a marshy muddy Jordan, to be meshed up with the world and its ups and down, with all its imperfection. Living in this imperfect world, Jesus said to his disciples: “I have come to set the earth on fire, and how I wish it were already blazing! […] Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. […] a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law” (Lk 12:49-51). God in Jesus had the desire to spread eternal life filled with kindled love among human beings, in each family. God-Incarnate wants all humanity to be baptized with the Holy Spirit and fire. Jesus came to light the world with divine love in order to experience the inner life of God. All are called to be bearers of the divine life, a spreaders of the fire of truth and love.

Christ, the ‘sign of contradiction’, wants to establish peace in the midst of division, through justice, truth and equality – which only can bring peace. Peace can come only through living in that truth. Relational conflicts and divisions occur when truth is rejected. It is a challenge that God has set before us: to set the world on fire of love. Knowing the signs of time, we continue working for justice that brings peace by applying our judgment to reality, “respecting the transcendent dignity of mankind” (CCC 1929). We are all called to live “according to their nature and their vocation” (CCC 1928), practising Social justice. This same duty is extended to those who think or act differently from us” (CCC 1933).

 

School of the Young and the Home for the Sick

 

During one of my animations in an elite city school, I took off an hour to visit a nearby house of the MC Brothers (Missionaries of Charity) for the differently abled men, most of whom are mentally retarded, others sick who need daily nursing and assistance. One MC Brother whom I knew from the seminary days, took me around to show their boarding. At seeing me, most of them rushed to wish me, held my hand (against my unwillingness!) and expressed their sentiments. Some had something to tell me, with their muttering words. Unlike the MC Brother, I tried to shrug myself from their close proximity.

They have a small dispensary, which is crucial to the physical healing and treatment of the 45 inmates. One of them, lying down in bed, expresses to me that he is not well, and needs rest. Once he feels comfortable, he would join the rest for the outdoor recreation in the courtyard. Another boy came to me limping. He extended his hand to hold my hand. He held on and I reluctantly held for a while. Seeing so many differently abled elderly persons I thought of their common cause: all had one or other physical ailment. I focused my thought on what bothers most in the poor society - concrete issues and problems of today, namely, health crises, hunger, violence, social inequality, migration, political crises, ethics and social issues. Brother Mariadas brought to my attention of the many years that these ‘adult boys’ faced fierce problems and abuses in life,  that marred their memories – a result of  marginalization, exploitation, and being despised. And here are six MC Brothers taking care of them with compassion and love.

 

I began to be aware the daily challenges they face, being stigmatized as they carry their ‘diseases’ for life. An experience of encounter with these ‘differently abled persons’, change my perceptions and attitudes, and generate greater understanding their daily struggle and the need for assistance to help these suffering persons,  and the MC members, dedicated to care for them. How can the middle-class students of a school where I went to animate, can make  efforts on giving special emphasis on how to support and show solidarity with these ‘broken’ brothers, visiting them, cleaning their wounds, serving food to them, make  available  their resources and assistance? According to the WHO study, 55 million people live with dementia worldwide. These members whom I had met, are part of this number. Most of them have forgotten memories - most common type of dementia.

 

Each of these members needs special attention. All 56 persons are with mental and physical disabilities. They need constant help, night and day. They are called boys although they are between 20 and 70. They have not grown mentally. Some are on wheelchairs and unable to do anything by themselves. Brother told me that they take only mentally challenged and handicapped persons. Often they are abandoned by relatives who found it difficult to take care of them. They are given here a home and treat them as part of a family. Besides this work, the MCs give food, medicines and other materials to poor people around. They look after those rejected by society. The house makes the ‘boys’ part of a family. This is what differentiates the house from other charitable and religious institutions. This ‘home’ of Charity is a living example of God's universal love, that provides neighbors an opportunity to practice works of mercy. Taking care of these boys becomes a Christian mission.

 

For the principal, teachers and students of the elite school I spoke about, can be a learning experience. The children can be taught to be sensitive to these boys through occasional encounters with them, organizing moments of entertainment, service and sharing. They can give joy to all these persons. That is their gift to them.

 

How then, can we all be open to the elderly, differently abled, and be close to the poor, and teach the same to our children ?

 

 

Finding God in All Things

 

Finding God in all things is at the core of Ignatian Spirituality.  It means God can be found in every one, in every place and in everything. We then become more grateful to God and become more devoted to our Creator. God has given everything to us. God sustains everything. God is the life-giving Source. This Source enriches us with a greater awareness of God’s goodness. This is finding God in all things.

 We are all connected with God.  In our life we must experience Him in all living and non-living things. We need to take care of all He created, because He is in all things. I am in God and God is in me. Aham Brahmasmi ( I am in Brahma).

 When I find God in all things, I find inner peace, joy and comfort. We must find God in everything, then this world will be a better place.  Then, I will be able to love and serve. I will be united with everything. I need to focus on finding God more and more in my parents, siblings, teachers and friends.  I need to find Him in the poor.  I need to find Him in my classroom, when teachers teach. I shall then find God in every moment. We will have to live in harmony with all created things.

 All of us must learn to live in Him and move in Him. God is in the centre of my life. In everything I experience God’s presence. He speaks through the nature – the trees, animals, insects, water, earth, the sky and the air. Therefore, everything is sacred in the creation.

 I need to find everything that makes me feel free in God’s presence. God sees me. God is there – in me, over me – everywhere. When I am guided by this good sense of God, I feel I belong to God. We shall then walk with God, hold His hand and feel secure.  God will never leave me.  When I trust God, He will answer my prayers. I journey with Him. I shall share this love with all my friends, teachers and classmates.  I must share what I have just as God shares with me. Just as God finds me, I shall also find Him everywhere.  

 I have to be aware of God’s presence with me, in my family and in our society. I must share God’s goodness and love. God allows every event to happen. We must learn from each event - what God wants us to do. Everything belongs to God. They are God’s gifts to me. I must use them for God’s glory. God is the Creator and we are His creatures. Everything we go through is for our good. We have to trust in His will.

We need to find His presence in every circumstance. God is with us when we seek His will.

 

Asian Cardinals for the Asian/Universal Church?

 

 Pope Francis has chosen and created new Cardinals (designate), surprising the world with a counter-traditional strategy. Unpredictably, these new ‘red hats’ represent a broader geographically promising land. Francis’ choice of Cardinals ensures the continuity of his reform process and the legitimate Church renewal, with emphasis on the Roman Curia, the laity, the family and the world itself. The new Asian entry into the new Curial structure mostly under the age of 80 (youngest being 48 years old) and from Religious orders, will decide on the choice of a new Pope after Francis’ heart and mind. There are 6 Jesuit Cardinals and 9 Salesians.

 

Six cardinals-designate are from Asia including the first Cardinal from the marginalized Dalit community. Of the 132 Cardinals who will enter a conclave to elect a new Pope, 83 of them (63%) are created by Francis of which almost 16% are Asian.  India has two new Cardinals – the first Telegu Dalit (“trampled upon") Cardinal Anthony Poola of Hyderabad and Archbishop Felipe Nerri from a Catholic stronghold Goa and Daman.

 

Dalit refers to people treated with disrespect and as untouchables following the caste system which is prevalent in the Church in India. Cardinal Poola is expected to represent the Dalit cause in the Church and resolve some of the issues concerned, including those of the Adivasis (Indigenous Tribals) as the late Cardinal Telesphore Toppo did.  Casteism is a serious issue of concern for the Church in India (cf. M. L. Satyan, https://mattersindia.com/2022/06/casteism-in-indian-catholic-church/, 2 June 2022). Biblically following, the Church leaders are to humbly ‘wash the feet of the Christian followers’ (cf. John 13:13-15). It is specifically stated: “For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3: 27-28).  Following so, early Christians, in fact, as a united community, disposed of their possessions and shared them in common, avoiding any social and economic inequalities, following the Way. Today, the marginalized communities (SC, ST) have been discriminated and disrespected. Unfortunately, perpetrating the same, the CBCI has a separate commission for “Dalits and Minorities”!  

 

Francis has bypassed the traditional cardinal seats from major dioceses and regions, and focused on the emerging Churches as he selected Cardinals from the “peripheries”. It is noted that while the Oriental Syro-Malabar, Syro-Malankara, Maronite, Chaldean, Romanian and Ethiopian Churches have cardinals, many other small Churches have been left out. This shift itself is a reminder to the leaders of the Church and the new candidates to be the voice of Asia and not simply sound the Roman dictate (Cf. chhotebhai, https://mattersindia.com/2022/06/hat-trick/, June 3, 2022).  Preferring the liberals, the Pope wants his like-minded Cardinals to pave the way for much reformation in the Church following the Vatican II’s proposals of inculturation and decentralization. The Curial reforms initiated by Francis will affect a major change in the Church governance. The convening of Vatican III may follow the mega Synod on Synodality (October 2023). Now that there are going to be 21 Asian Cardinals, this will have major effect on the appointment of the next Pope.

 

In view of the election of the future, I firmly hold that all the presidents of national episcopal conferences are to be part of the electoral body. So too representatives from religious orders and the laity must be invited to express their view about the Church and in electing a Pope. Conclave need not be restricted only to cardinals, which the Pope chooses independently and at his own discretion. This is not in line with the principle and the spirit of Vatican II. Synodality implies co-responsibility at all levels of the Church. While trying to balance the relationship between the centre and the peripheries, papal primacy and collegiality, the clergy and  the laity, the pope and the Roman Curia, the present trend of  giving the red hat to men in countries, dioceses without cardinals, or to those from ethnic/tribal communities as mere appeasement, do not address the issues that most concern the Church.

 

Again, the College of Cardinals does not offer a "faithful image of (the Church's) diversity". (Robert Mickens, https://international.la-croix.com/news/letter-from-rome/synodality-and-electing-the-bishop-of-rome/16265, 20.6.2022). And the arbitrarily selected members by the pope alone does nothing to change that.  Robert Michen says, it smacks of absolute authority and risks in favouring the Pope’s favoured one. The lay people in the spirit of Synodality, must be part of selecting their Pope. Therefore, the Eastern Church Patriarchs and the members of the Synod of Bishops' permanent council can participate in the conclave.

 

The vocations of Cardinals and Bishops are a call to Christian unity. The exclusive power of the College of Cardinals to elect a Pope, can become a procedure of great abuse. This college "does not relate directly or structurally to the episcopal conferences". Again, neither the consultative body - College of Cardinals – is taken into confidence fully. Synodality signifies the Church's communal life and decision-making process, which includes the participation of all the People of God, ordained, lay and vowed religious. Francis’ radical reforming interest in revising or updating the Church has to extend to the selection and appointment of bishops as well.

 

Coming back to Asia/India, an appointment of a Cardinal from a Dalit/minority community is not enough; he must work towards the empowerment of Dalit community in India through “concrete plans” of action made public and persevered upon.  A Cardinal, of whatsoever background, is a Shepherd who serves the universal Church with “smell of the sheep”, working for all. In this context, Cardinal Charles Bo (FABC President), Joseph Zen, Cleemis Catholicos, Oswald Gracias, George Alencherry and other important Asian Church leaders will need to be more vocal in  public against the rising persecution of Christians by the Military regime of Myanmar, the Chinese Marxist government and the RSS-backed  BJP rule in India respectively, while sharing Francis’ worldview. As the final punch, here is what an Indian Church leader must do: lead a simple life, visit the prisons, hospitals, child care homes, home for the aged, those differently abled, help the poor, express solidarity and concern; join the justice-rally,  interact with the people, and listen and learn from them. He must commit himself to serve the needy, the marginalized and the oppressed.

 

  

 

 

LIBERATING THE INDIAN MAN AND WOMAN

 

Before I am a Christian, Catholic, I am a human being living in India within its socio-cultural reality. The past few years have proved that India is in the midst of political violence, killings, corruption, religious intolerance, bigotry, religions politicized, terrorism, poverty, injustice, inequality and social discrimination. Within a pluralistic setting of India, with its various religious faith expressions — diversities within one nation — one finds the national integrity, peace and unity is at risk. Religious pluralism is threatened. Religions often devalued the economic, social, political activities due to narrow vested interest. Men and women are not free. These paradoxical situation prompted me to reflect and give a possible answer to the total integral freedom of Indian men and women, from a Christian point of view.

The real peril India faces is majority communalism (Cf. Sunanda Datta-Ray, “Closed minds”, The Telegraph, Kolkata 11 June 2022.). Religious, political or social practices (even superstition) are mixed up for particular political agenda.  It becomes all the more difficult of separating the social from the religious. Secularism in its true sense is difficult in India. Traditional cultural rites are sanctified into rituals giving them religious overtone with the majoritarian ‘Brahmanical sanctions’ making others ‘non-Hindustanis’. Consequently, such majoritarianism makes the minority communities to assert their identities in this democratic republic India. The Gyanvapi mosque controversy, disrespect to Religious founders by the leaders of the ruling party, reduce the minorities to victimhood, just being ‘tolerated’ to live in India, faced with public humiliation. It exposes the closed minded, opportunistic and unprincipled majoritarian leaders, insensitive to all the rest of the minorities.  The lack of commitment to ethnic and cultural pluralism within India’s demographic reality, will only put India in peril and anarchy. The politicians at the helm of governance, go scot-free for their abusive and divisive remarks on media, the Cow-vigilantes, the ‘Love-jihad terrorism’, communalization of central institutions including education,  and the RSS-VHP-Bajrang- Sanghis’ ‘crusadic’ Dharma Sansads and venomous speeches, the rewriting of pro-Hindutva history, are all instruments of intimidation. The cultures of the Indian men/women, against the present Hindutva demagogues, have to be respected.

 India is passing through a time of tension. Today, we are fighting over collective history (objectively interpreted) and selective and personalized memory (subjectively owned) in India. The ruling political parte is engaged in an exercise of rewriting ‘memory’ and thus destroying the historical legacy. The fanatic Hindutva-ites, having politically identified themselves with particular religious narratives, are determined to reclaim their heritage, with the coercive path of uniformity of language, culture and economy (Hindurashtra) for electoral gain, through distorted memories and destructive violence. Paradoxically it breaks the cohesive bonds of the Indian men/women.

 

Following the Fascism ideology, the present dispensation, use manipulative strategies to win sympathy from the majority community, and denigrate and demonize minorities. The hatred and divisiveness incite people to violence in order to further their vested interests towards polarisation thus destroying pluralism and diversity. The Hindutva elements, for the past 20 years, have been disrupting the communal harmony in India, by accusing the Christians of forceful conversion and the Muslims of terrorist activities against India. Manipulative lies and divisive politics by the ruling regime have brought in anti-conversion laws in the states. It lacks the competency to deal with economy, inflation and unemployment. Outright, it is violating the rights and freedom of all minority citizens, to comply with the carefully planned Hindutva agenda.

 This multi-dimensional situation is the background to our reflection on the Christian faith and its contribution to liberation of Indian men and women. Christianity in a pluralistic India, through its belief in the triune leberative God (cosmotheandric and communitarian), has an answer to an integral living in freedom. Only a Trinitarian concept of Reality can make a synthesis of a multi-dimensional spirituality in India (Karma, Bhakti, Jnana).  Through this pluriform Trinitarian understanding, while taking Jesus of history and Christ of faith as a pathway, the Indian men and women could reach the integral freedom. An understanding of this Trinitarian structure of religious experiences offers a path for collaboration among all religions for growth and development. This liberation is possible only when we commit ourselves in transforming the present situation in India through communitarian living and communicative dialogue. 

I present here the Indian man and woman in his/her relationship with others and wish to confirm that Jesus is the path and mode to integral freedom with the India’s social-cultural, religio-spiritual settings. I have placed an understanding of the Trinitarian, Cosmotheandric vision of Reality — a closer relation of the Triune-God and Indian Pluralism. I propose a holistic approach to integral liberation. Certainly there is no one Indian understanding of men and women, or single understanding of various religions. Within a pluriform understanding of the Indian reality, being created in the image and likeness of God, a Christian has to be creative and liberative, opposing any dehumanizing force, and fight for equality and justice through the social and cultural praxis of love and solidarity. Integral freedom is the goal of Christian response to the Indian situation, following the “pedagogy of Jesus.”

 

 

DO NOT CARRY ON CLINGING, INSTEAD GO TO GALILEE

 Jesus said to Magdalene, “Don’t cling to me …. But go to my brothers . . . tell them to go to Galilee. They will see me there.” Not holding on to him means, to go and “proclaim to all creatures”; not to hang on to Jesus but to live in union with God, and bear witness to what he lived for. We are commissioned to ‘tell’ the world the Good News mostly by our lives, and with ‘words’ only when necessary. We are to ‘evangelize’ – transform integrally from within.

The kerygma (Paschal Mystery) is lived, and not so much ‘preached’. This is at the heart of neo-evangelization beyond religiosity and wellness-spirituality. Universal Catholicism calls for socio-cultural and religious transformation of the whole world. Church cannot remain socially conservative and politically silent. It cannot not remain ‘status quo,’ and a ‘dull’ institution. Otherwise, it will dangerously sit on its self-placed dynamite, timed for its own destruction. It happens so because of her refusal to ‘change’ radically, while ‘clinging’ on to miss-fit ‘traditions’ with excessive conservative outlook.

After Jesus died and was buried, the disciples had gone back to the region around Tiberius, back to their families. Peter with others went fishing. They worked the whole night but ‘caught’ very little. Yet they engaged themselves hoping for a big catch. They longed, hoped for a positive ‘change’… Their desire was fulfilled because they worked hard for it, without sleep. God rewarded their efforts. At Jesus’ advice they cast the net on the ‘right’ side of the boat, and on the ‘right’ side of the river flow… they caught 153 fish. God certainly rewards when we are engaged in our work, in life, in fulfilling our responsibility. God works with us, when we are working; when we are about our business in this world, ‘translating’ the Scripture into actions.

Jesus never wanted that we ‘cling’ to him to spend time in long praise and worship, in adoration. Instead, we worship God in spirit and truth. Today, he tells us:‘ Go to Galilee and tell the Good News, proclaim the message of salvation to all nations, evangelize, get engaged in God’s mission on earth, to make it a better place to live in peace and harmony, without violence and war.’ It is there in ‘Galilee’ of day to day habitation that God meets us. He is there when we are truly ‘casting’ our net; when we spend sleepless night to earn our living. God wants that we live fully our life, and not distract ourselves with just pious practices, religiosity and sentimental spiritualism.

There is what we call faith-experience. And this experience of faith leads some to sense-experience, but it is always not so. Yet, in daily life’s involvement, faith has to translate into senses, which in turn manifest in actions that are lived concretely. Through such sense-experience that we live our Christian faith. Faith and life (fides et ratio) thus are integrated in one. There is no dualism, but an Advaitic (that has not second) experience.

The apostle Thomas, a skeptic and a realist, did not believe in hear-say. He put his finger in the nailmarks and his hand in Jesus’ side. In our present time of science and modernity, we need to use skepticism and empiricism, to discern our faith and life itself. We need to “look, see and touch” in order to be convinced for life. Belief in uncertainty is a blind leap into the dark, based on bare trust. Though, in life’s journey we will not know everything for sure and objectively through sight and touch, yet we need to ‘discern’ to believe into an unknown reality, seeking grace to work on our nature. If not, we will live with visions and dreams unfulfilled. We will be drugged with the ‘opium’ of a false belief system and sentimentalism – a kind of auto-spiritualism. Certainly, in life time we will not see, touch and understand everything. Only an informed faith that is discerned well, can lead us to truly love God and humanity.

FROM ECCLESIO-CENTRIC TO COSMOTHEANDRIC UNITY

                       From Traditionalistic to Progressive Catholicism

 A Salesian Priest Psychologist, Peter Lourdes, while giving a homily during the Eucharist celebration with the 4^th Year students of theology, on 24 October, 2009, at Morning Star college, Barrackpore, West Bengal, said that he found himself lost being in the midst of a world of Bible, Philosophy and Theology scholars. He felt himself as a fish out of water! According to him, although there is a lot of Philosophy in the various schools of Psychology, this subject itself (Psychology) is not considered Philosophy but Science. Therefore, “the hot breeze blowing between Religion and Science” often blows against Psychology and other human sciences. 

The truth is, in today’s post-truth society, Religion and Science will have to take each other seriously. We are constantly seeking the truth. Ours is an ongoing search for the truth.  Can the Catholic Church and Science recognize each other? Or just travel on parallel lines? History proves that the Church, for very long, ran on parallel lines with other Christian religions. Little by little, with cautious moves, She then “crossed lines and began to take them more seriously” says Peter Lourdes. If this has happened gradually, a similar thing can happen with the Church and Science as well. 

We can make an attempt to find some answers to this problem.  In the course of history, what has happened in the Church, is a shifting of her centre of identity. That foundational shift, made possible for the Church to cross the lines, and meet with other Religions and Sciences. 

At one time the Church was convinced that the earth was the centre of the universe, that the Sun revolved around it. The hierarchical Church (still not yet ‘People of God’!), looked at the universe from that centre of gravitation and felt a sense of security being at the centre of the world. Church became the centre of self-reference. It is the place from which the Church referred to herself and told others who they were and ‘what they should be’. Church felt ambitiously ‘good’ (self-righteous) about herself within a limited space, unable to see beyond her boundaries. Later, that very centre was shifted, and the Church began to see the universe differently. She enlarged her vision and stretched herself beyond the boundaries and came to recognize more of the universe. A progressive move began to take place, and the process is still continuing, but with much ‘murmurings’, and many obstacles created from within.                                                                                                                                               

Each time the Church moved from her centre of self-reference, Peter Lourdes holds, the boundaries were stretched. There was a time when She was Church-centred (Ecclesio- centric), and to a certain extent, still is. From such self-centred identity, she continued feeling self-satisfied, and at home only with fellow Catholics, leaving aside other Christians. They were left outside the boundary, with very little recognition or communication. Salvation was considered to be the ‘in-thing’, only for those, within the Catholic fold. Such traditionalistic mindset still continues within the Church. 

Recently, Pope Francis has already taken some measures against traditionalists (motu proprio Traditionis custodies) which goes against his consistent emphasis on dialogue to attain unity. Certainly, suppression cannot be the way. Traditionalists with particular liturgical tastes are also those with corruption of various kinds; and dialogue becomes impossible. Only way is to move ahead in the progressive path through reason (science) and faith, at the same time keeping watch over  the more dangerous aspects of traditionalism. Many traditionalists reject the Second Vatican Council, refusing to go with the present world realities, and are historically connected to “racism, anti-Semitism, homophobia, and the authoritarianism of today's Catholic integralists” (Gregory Hillis, Unity without Reduction, https://international.la-croix.com/news/religion/unity-without-reduction/15626, 18.2.2022). 

Church history showed some evidences that later She moved from Ecclesio-centric to Christo-centric, and so She began to recognize all those centred on Christ. Her boundaries were stretched and other Christian religions (denominations) became part of her ‘neighbourhood’ through an ecumenical spirit. She was able to recognize and talk with all believers in Christ as partners, if not equal. This resulted through the Second Vatican Ecumenical Council. 

However true this might be, there is a disjoint between the dialectical focus of Francis’ thought and what is found in Traditionis custodes. Certainly, the ecclesial unity cannot be imposed from above, yet efforts must be made to move from polarity to communion despite tension – towards harmonizing opposites. Progressive unity is possible with synthesis of past and the future, than through reduction. Progressive unity becomes more difficult without reducing conflict. Progressive unity is to be lived out in creative tension. 

Any non-dialogical approach can never achieve to build a progressive Church. Neither can one force the traditionalists into conformity. Incongruities can be noticed in Traditionis custodes that insists on open dialogue. Traditionalists, lacking nuance, are fixed on their ideology, and are disinterested in any dialogue and discernment for change. Additionally, the ecclesial divisions are too often promoted by social media.  We must acknowledge real differences existing between these groups in the fields of theology, ecclesiology and morality, though there are traditionalists who try to understand the progressives. Real communion is realized in a dialogical form, in the patient development of interconnections among all sections of society, irrespective of creed and caste. As a Church we need to engage with them, than to demonize opponents. Often enough the progressives refuse to acknowledge anything good in the other. These differences are not new in the Church. In the course of the years after the Second Vatican Council, the divisions between "conservatives" and "progressives" are more noticed and re-enforced. Some conservatives "go to any length in order to defend their own fanatical concept of the Church" (Gregory Hillis, Unity without Reduction). Not only is their understanding of tradition "static and inert"; it actually celebrates some of the most questionable aspects of Church history: "Inquisition, persecution, intolerance, Papal power, clerical influence, alliance with worldly power, love of wealth and pomp, etc." They're characterized by triumphalism and a belief that they are the Church. We should be also beware of "extreme progressives." While progressives speak of dialogue and openness, they are often “closed” to others. This is "arrogant triumphalism" that ridicules and dismisses conservative voices. 

 The Church under the leadership of Pope Francis is now moving towards another centre of self-reference, Theo-centric, through an inter-faith and ecumenical efforts in the recent years. Through such progressive approach, the Church is beginning to “recognize not only those seeking Christ, but also all those seeking God.” Interfaith dialogues, prayer-meets, signing of documents together with the Muslim leaders, etc. are signs of considering other religions as equal partners. The whole human species and the whole of creation (Laudato Si’) are considered as our neighbours. We all are on the path together with our “up-and-down search for God.” This is not just overcoming boundaries. It is a move to abolish the ‘lines of actual control’, notes Peter Lourdes. Once, Swami Vivekananda, when as an Indian delegate at the World Parliament of Religions in Chicago, addressed the assembly as  “My Brothers and Sisters”, the audience burst into loud and long (15 mins) applause with a standing ovation. For him, the centre of identity was not his nation, nor himself.  His centre was God and humanity, who are in search of a universal Supreme Being.   

What is next then?   Here is a broad generalizations on a prospective progressive Church that calls for serious scientific studies. In the coming Synod 2023 and later, the Church presumably may shift her centre of self-reference to cosmotheandric, universe, God and human species – towards Universal Brotherhood (cf. Gaudium Spes, 38). The human family strives together human progress, making the earth a home for true brotherhood, through the transformative love (God is love) in justice and peace.  Consequently, as Peter Lourdes further notes, She will recognize and dialogue, as an equal partner, with the physical sciences (cosmos), the sacred sciences (theos), philosophy and the human race (andric). 

Following the ‘mea culpa’ over the Galileo case, the Church will continue acknowledging her mistakes and her stubborn stands, and build bridges of peace with the physical sciences. But still, She will have to make peace with the human sciences (psychology included). In order to achieve such target, She needs to move her centre towards the Cosmotheandric reality. Then only, peace efforts and dialogues will be possible.  Just as the cosmic ‘neighbourhood’ stretched over, beyond the catholic boundaries including ecology and eco-theology; just as the Church moved the centre from earth to sun, so will the People of God’s search for the Truth (Reality) will further expand. Along with the continuous evolution and expansion of the Universe, the Church will see diversity and complexity in a progressive search for the immeasurable Truth, and be more aware of a deep, underlying connection of the whole of creation, even what is beyond the grasp of human intelligence. Then, as Peter Lourdes notes, the ‘God’ we have been seeking, worshipping and fighting over, will become “everybody’s secret” (Upanishads), under the single universal brotherhood and sisterhood. Here ‘God’ (Father/Mother) refers to one Jesus prayer to, affirms Peter Lourdes. Matthew Arnold (1822-88), once re-defined Christian religion as “morality touched with emotion.” This may be true, but we cannot allow this religion to be the ‘opium’ of the People of God, to which to get drugged and addicted! In Indian philosophical and theological understanding, God is one in union (Yog): of loftiness of God and lowliness of wo/men. In this context, the Cosmic Christo-centric approach to religion, will voice for communion, of one bringing the whole of creation back together. 

Everything from God is holy; all that is created, is good. This material world is holy and it reminds of God incarnating into the world, dwelling within the creation. God delights in and sustains the cosmos. With such worldview, it is possible to make the leap from materialism to communion with the creation, by shifting our centre of identity from mere possessions to being part of the rest; that the creation is a mystery beyond the material — a spiritual reality included— opening itself to the divine. Therefore, we live in this world as brothers and sisters, with the sense of the sacred union with the rest of creation.

 

 

 

Unseen Gifts in Life

 The gift of God is a sheer “loop of grace”, which S/he offers, the gift of being with.  Clinging to that gift, makes to lose it. We have received so as a gift, therefore we are asked to give in the same measure, in order to have them multiplied. Giving away that which one is receiving.

 We are destined for God who is love. The earthly human hunger for what will satisfy - wealth, pleasure, power, honour, domination— will only make us feel empty all the more.

 What you receive as gift, you should give as gift. As one Priest Psychologist writes about the most precious gifts:

 “Some of life’s most precious gifts are the things you cannot see.

The values that fulfil your life are things you cannot speak.

The realities that sustain your being are not the things you have but things you hope for.

With something to believe in and someone you can love there is nothing you cannot hope and dare.”                                                                                                                               (Fr. Peter Lourdes SDB)

 The gift that we love and cherish most, is what moves our heart, and what moves our heart to give away those gifts, is what moves our lives to a greater height.

 Gift is meant to be better, and makes it so, someone. The only true gift to another is love. It is shared so that we together be God-like (Mt. 5:48).  Shared-gift with those who cry, those that are hungry and have thirst of justice, and those persecuted unjustly (e.g. Ukranians in war attacked by Russia) makes one to live further with open arms, ready to embrace. It helps one to accept oneself and the other as one is, with all the limits because the gift is one of self-offering out of love for each other.

 Life itself is a gift of God to us and our life goal is our gift to God and others. “Every good and perfect gift is from above, coming down from the Father” (James 1:17). The best gifts aren’t always the most expensive (although they can be!), but they are usually the most thoughtful: something made by a loved one, or something that reminds you of a special friend or occasion. The worst gifts are strange or inappropriate. They’re usually things from people who don’t know you very well, or things that haven’t had much thought put into them (or, at least, very odd thoughts!).

 A gift is something given freely. It shows appreciation and love of the giver. It brings immense joy when given freely. We all have received multiple gifts from God, but the greatest gift of God to us is our own life. Christ’s sacrificial love for all is the lesson we learn in gifting the self in its wholeness, to others. Gift is a sign of love, always a part of oneself. What do we do with the gift? We appreciate the gift of life by living it fully and joyfully. Shared gifts give meaning to life. As a purposeful  life has a goal, and objective to achieve something, its status is fulfilled through mutual development of one's potentialities (physical-intellectual-spiritual), e.g. Mahatma Gandhi   gave up his career for the freedom  of  his  country; Martin Luther King  fought  to  abolish discrimination against the blacks in America; Nelson  Mandela locked  up  in  jail   for  his efforts to bring about equality in South Africa. They worked for others.  That’s the way it should be: “Each of you should use whatever gift you have received to serve others” (1 Peter 4:10).

 The hidden gifts are to be used for God, because God endowed you with that talent. However simple the unseen gifts be, they are meant to be used for others. True, that the measure of the unseen gifts are unique to each individual. God expects us to profit with those individual gifts. We are stewards of His gifts and need to be accountable for them. God as an investor, has entrusted us with those gifts, with an expectation of a return. The world needs us with those gifts, however unseen. We are all members of the universal cosmic consciousness (God) and we need each other. The gifts with their complementary nature serve to benefit mankind collectively. Someone needs what the other is gifted with. This becomes a rewarding experience, garnering happiness and fulfilment. An eternal joy awaits all those who choose to use their unseen gifts for God.

 No one is irreplaceable before God. It is therefore, a duty to utilize the gifts to fulfil God’s will. Besides, no gift is insignificant before God. God reckons with what He gives us. We, with the hidden gifts, are beautiful in God’s hands.

 The gift of God is eternal life in Christ Jesus our Lord (Rom 6:23). We find contentment in God when we feel so hidden in life with such God’s gifts that are often unseen.

The truth is that we begin to find out and discover the love of God manifested in those God-given gifts, while exploring the spiritual richness of being hidden in Christ. We all long to be seen and heard. Yet most of our lives is unwitnessed and unappreciated.

God intended so. Only God knows us, and understands the value of the unseen gifts in our lives. When we are hidden in God, we give ourselves to others in freedom, and get into deeper relationship with God. Given all of ourselves to God, can we live out the way God created us to be. God is in the secret places of our lives that no one else witnesses. And it is in realizing myself through a goal, and giving myself in service, contributing to human progress, in relation to the society and nation, to make this world a better place to live in that I can make my life truly meaningful.  It costs to serve, to be sharers of all that we have. Am I ready for it: take up the challenge to participate fully with all the unseen gifts of life?

 

 

Post-Pandemic Pilgrim Families at Bandel Shrine

 Joseph and Mary found the Christ-child in the Temple and learned more deeply that He must be about His Father’s work. Hundreds of families irrespective of creed, caste and colour, have started visiting the Bandel Basilica, a Shrine of Our Lady of Happy Voyage and a Church dedicated to the Queen of the Holy Rosary, during the last month, to pray that their families experience a similar rediscovery of our Lord in the Temple, and of their call to pilgrimage.

 Devout faithful are flocking the Church since a month, much after the third phase of the Covid-19 pandemic ended, with the observance of a minimum lockdown protocol.  Some families have waited for too long now to wait to come here annually to pray to God through the intercession of Mary. On the first Sunday of Lent, many families visited this shrine, though they missed the solemn procession and the celebration of the Way of the Cross (held stayed for 3 years due to Covid-19), with the memorable event of Jesus meeting his Mother while carrying the Cross to Calvary – an emotional meeting of the devotees with the suffering Son, Jesus. This ritualistic practice has many personal and family-related expectations tied to it, which they believe to be realized by the grace of Jesus through Mary.  This Annual observance of the Meeting of Jesus with his Mother at the Station of the Cross, started many years ago is a moment of special grace for many. The atmosphere with such ritual practices popularize the people’s ‘pilgrimage’ to Bandel. Many such trips were made by the devoted families in the subsequent years with lots of faith and devotion.

 Besides, many devotees believe that the miraculous statue of OLB at this sacred location motivates them to come to this religious shrine to honour her. The pilgrimage by all sort of people is more than a devotional moment. People from all walks of life reach here amidst hot and humid weather to show their gratitude and feel one with the rest of the pilgrims. People journey long and reach the Shrine to celebrate their faith through the participation in the liturgical celebrations.  They bring along their relatives and acquaintances, and they all return with graces, blessings, peace and fulfilment, with the assurance that God, through the intercession of Mary, is going to take care of them all.  

 This “pilgrim families” not just visit the Bandel Basilica, but they certainly come with gratitude of all the graces they have received in the past. The pilgrimage to Bandel shape them as a families, as it was intended by God. They become aware that they are in effect on constant pilgrimage. And that on this life’s pilgrimage, they will have to live purposeful life. Certainly, they go back, promising to imitate the Holy Family, in being families on pilgrimage. Every family is to be a pilgrim community – with a clear destination, a journey to make, and with neighbours and companions on the way.

 

Coming to Bandel Church, as a destination, the families have a focus and purpose. These families who come with a purpose, go back happier and satisfied, for having fulfilled their life’s promise. They come with a reason. They’re not just a random group of families, wandering around in the campus and inside the Church. They are all brought together for a purpose. The families come from God and is meant to lead to Him through Mary.

Sometimes family life and behaviour expressed externally, do not fit the expectations from a pilgrim people, that we all want to see. Noisy movement, distracted devotions, photo and selfie mania, picnicking attitude,  and an outing attitude,  are just a few of the major distractions that can strain families from being fulfilled through such pilgrimage here, and make their ‘coming’ anything but peace on them, goodwill to the rest. Coming together of parents, children and relatives, effect positively their relationship with each other and influence even their understanding of faith in God. The pilgrimage made as a family often make them feel that life and relationships fall short of God’s expectation. People go back with the ideal worth working for and struggling toward in life for peace and harmony. Sometimes reconciliation and healing do happen here. Persons change, circumstances improve, and they find ways of working through the difficult times with prayer through Mary, and find the support of loving and caring other family members and friends. Coming to Bandel to thank God for the past blessings showered mercifully on the family do bring about changes that can be seen later. They reach out then to others within the extended family inviting others to make such pilgrimages to Bandel.

The Portuguese Church established in 1599 by the Augustinian monks has been under the care of the Salesians of Don Bosco since 1928. Today there are more than 4,000 Catholics in the parish with two communities of Salesians and four women religious congregations catering to the education of some 5,000 students both with English and Bengali medium education.