DIGNITY IN DEATH: KOLKATA’S NEW BURIAL INITIATIVE AND THE URGENT NEED TO REFORM DEHO CHANDA

Introduction: A City’s Compassionate Step Forward

In late 2025, Kolkata witnessed a remarkable and hopeful development. At the historic 184 Lower Circular Road Cemetery, the Christian Burial Board launched the “Dignity Burial / Shamman Samadhi” initiative—an act of deep compassion and civic responsibility. The programme guarantees that every person, irrespective of economic background, receives a respectful, dignified, and completely free burial.

This initiative has been hailed as “one of the best gifts to the Christian community in 2025,” especially for the poor, abandoned, and elderly living in charitable homes. It marks a profound shift toward restoring the fundamental truth that death should never be a privilege reserved for the wealthy.

Yet this inspiring achievement stands in stark contrast to another reality: the misuse of deho chanda—a burial fee system that has, in many cases, transformed from a safety net into a source of pain and injustice.

This blog brings both narratives together: a story of hope, and a call for urgent reform.

 Dignity Burial: A Success Story Rooted in Solidarity

The inauguration of the Dignity Burial initiative drew leaders from across Christian denominations—Catholic, Protestant, and independent churches—showcasing rare unity in service of the marginalized. Mother Teresa’s Missionaries of Charity symbolically opened the project, reinforcing their long legacy of caring for the abandoned, the dying, and the forgotten.

MP Sudip Bandopadhyay, joined by Derek O’Brien and Fr Moloy D’Costa, pledged strong civic support, including a ₹20 lakh contribution for infrastructure and upkeep. A separate section has been designated for adults and another for children under three, with full maintenance undertaken by the Burial Board.

A second site at Tollygunge is expected to open in early 2026, and the Board has already requested new land for a modern Christian cemetery, as existing colonial-era graveyards are overcrowded.

Reactions from the community have been overwhelmingly positive:

• “A great blessing to our poorer brothers and sisters.”
• “Share this with Old Age Homes so no one dies abandoned.”
• “One of the best gifts before Christmas!”

However, some also raised honest concerns: “Good initiative, but corruption and grave touts at LC Cemetery must stop.”

The initiative’s power lies precisely here—its ability to restore trust, compassion, and justice where they have been eroded.

 Deho Chanda: Social Security or Cruel Superstition? A Painful Encounter

 Alongside this new hope lies an older, darker practice: deho chanda, the “body contribution.”

Rev. Emmanuel Singh writes that every winter, from November to February, when mortality rises, many grieving families face not only sorrow but humiliation. I recall one heartbreaking incident in Thakurpukur. After the sudden death of a father, his three daughters sought solace and spiritual assistance. Instead, the pastor opened a ledger.

Their father’s burial would not proceed until the unpaid deho chanda dues were cleared.

At the most vulnerable moment of their lives, they were confronted with invoices—coffin charges, hearse payments, grave fees. Instead of a spiritual refuge, the Church became a place of negotiation and emotional distress.

The Original Purpose: A Safety Net

Deho chanda was originally a beautiful idea—a communal social security system. Members contributed small amounts monthly or annually so funeral expenses would be covered at death. For the poor, it was a lifeline ensuring dignity.

How It Became a Burden

But over time, the system hardened:

• It became compulsory.
• Ledgers replaced compassion.
• Pastors demanded payments before ministry.
• Poor families were shamed for unpaid dues.

What began as mutual aid degenerated into a transaction—sometimes even a threat.

From Security to Superstition

Worst of all, many now fear that without paying deho chanda:

• Their funeral will be denied.
• They will be deprived of Christian rites.
• They will be “cut off” spiritually after death.

This fear is not faith—it is superstition. It contradicts the Gospel itself:

“You received without cost; give without cost.” (Mt 10:8)

When burial becomes a business, the church’s moral credibility collapses.

 The Moral Challenge Before the Churches

The contrast between Kolkata’s Dignity Burial initiative and the misuse of deho chanda demands honest introspection.

If society and civic leaders can ensure free, dignified burials for the poor, how can churches—called to embody Christ’s mercy—continue practices that burden the grieving?

The contradiction is stark:

• On one side: Free burials, compassion, unity, civic partnership, and service to the abandoned.
• On the other: Financial conditions on funerals, ledger-based pastoral care, and fear-driven superstition.

This is not only a pastoral issue—it is a moral one. It concerns the very identity of the Christian witness.

 Proposals for Reform: Restoring Dignity in Death

Reform is both possible and urgently needed. Here are practical, compassionate steps:

1. Make Deho Chanda Voluntary, Not Compulsory: Replace mandatory fees with a voluntary community fund. Let the wealthy contribute more; let the poor be assisted freely.

2. Funeral Responsibility Should Be Communal, Not Penal: No family should be punished or humiliated at the moment of death. A parish is a family—its responsibility is shared.

3. Pastoral Care Must Never Depend on Money: Funeral rites, sacraments, and spiritual services cannot be conditional. They flow from vocation, not revenue.

4. Total Transparency in Burial Management: Publish expenses, eliminate middlemen, monitor graveyard staff, and create grievance cells to stop corruption and grave touting.

5. Collaboration with the Dignity Burial Initiative: Churches should actively partner with the Christian Burial Board to extend free burial options, especially for the poor.

Conclusion: A Call to Healing, Justice, and Compassion

The Dignity Burial initiative in Kolkata is not just a new civic programme—it is a prophetic sign. It reminds us that every human being, rich or poor, known or unknown, deserves to be laid to rest with honor.

At the same time, the misuse of deho chanda exposes wounds within the Church that must be healed. A system meant for protection should not become a source of fear. A place meant for solace must not become a marketplace.

Reform is not merely desirable—it is a Gospel imperative.

No grieving family should ever have to negotiate fees at the door of the church.
No person should leave this world deprived of dignity because of poverty.
And no church should burden those whom Christ commanded us to serve freely.

As Kolkata leads by example, may all our Christian communities embrace a renewed commitment:

To lift burdens, not add to them.
To console, not commodify.

To offer dignity, always—especially at the final farewell. 

THE URGENCY OF INCLUSIVE CHRISTIAN EDUCATION IN INDIA: EMBRACING EVERY CHILD WITH COMPASSION AND COMMITMENT

 

Introduction: The Cry for Inclusion

In India today, the educational landscape is marked by deep inequalities. While technology and policy reforms promise modernization, the harsh reality is that millions of children—especially those from marginalized, poor, minority, and differently abled backgrounds—remain excluded. Christian education, with its long history of service, finds itself called once again to respond with renewed vision. The urgency of inclusive Christian education cannot be overstated: it is about ensuring that no child is left behind in the journey of learning, faith, and dignity.

Pope Francis reminds us in Fratelli Tutti that society must reject “the throwaway culture” and instead embrace “a culture of encounter.” Education is one of the most powerful ways to embody this vision, opening doors for those who otherwise would remain on the margins. The Church in India, through schools, colleges, and grassroots initiatives, is uniquely positioned to make inclusion more than a slogan—it can become a lived reality.

Here, we try to synthesize an integration of the court verdicts and the Catholic education policy of inclusivity, embracing every child with solidarity and compassion.  We engage, therefore, the National Education Policy (NEP 2020) and deliberations with Minority Rights and the Catholic Education Policy (CBCI) and the Pastoral Plan for Education Apostolate (CCBI 2024-33) in India. They weave together the court cases, policy concerns, and the Christian call to inclusive education, especially for the intellectually and physically disabled or academically weak.

Inclusive Education within the Framework of Government Policy and Judicial Deliberations

The Right to Education (RTE) Act of 2009 enshrined free and compulsory education for every child aged 6–14, making it a fundamental right. The law mandated a 25 percent reservation in private schools for economically disadvantaged children, backed with guarantees of infrastructure, trained teachers, and mid-day meals. However, in 2014, the Supreme Court exempted minority schools, including Christian institutions, from this requirement. The Court argued then that minority rights, guaranteed under Article 30 of the Constitution, would be undermined if state authorities dictated admissions in schools founded to preserve cultural and religious identity.

Yet, this exemption has come under renewed scrutiny. In September 2025, a two-member division bench of the Supreme Court (Justices Dipankar Datta and Manmohan) questioned whether a “blanket exemption” for minority schools was “neither justified nor constitutionally required.” They suggested that instead of being exempted outright, minority schools could reserve the 25 percent seats for poor children from the same religious or linguistic communities, ensuring inclusivity without diluting minority identity. The judges warned that exemption must not become a “tool for evading necessary and child-centric regulatory standards.”

This judicial questioning must be read in the light of the Church’s own educational ethos. The Second Vatican Council’s declaration Gravissimum Educationis (1965) insists that education should be directed toward “the integral formation of the human person” (GE 1). Similarly, the revised Catholic Education Policy (2024) in India, prepared by the CBCI, emphasizes outreach to “the marginalized, the disabled, and those disadvantaged in their studies,” in line with the Gospel mandate to care for “the least of these” (Mt 25:40). Therefore, while the courts deliberate on legal frameworks, Catholic schools are already morally compelled to open doors wider to vulnerable children, not only to comply with state expectations but to embody Christian compassion in action.

Minority Rights and Catholic Educational Responsibility

While the state stresses inclusivity through quota obligations, the judiciary has also consistently upheld the autonomy of minority institutions. A landmark ruling by the Madurai bench of the Madras High Court (Sept. 25, 2024) reaffirmed that Christian institutions enjoy a “double-layered protection” — as both autonomous colleges and as minority institutions. The verdict struck down attempts by Madurai Kamaraj University to impose external norms in staff appointments. Similarly, in July 2025, the Madras High Court, in a case involving Jesuit-run Loyola College, held that minority institutions have the “inherent right to fill sanctioned posts” and warned the state against bureaucratic overreach in appointments. These rulings strengthen the Church’s freedom to administer schools, ensuring that they remain aligned with their founding vision and Christian values.

However, minority rights must not be interpreted merely as legal shields. The Constitution (Articles 29–30) was designed not only to preserve minority culture but also to guarantee access to education for the community’s welfare. The Catholic Bishops’ Conference of India (CBCI), while expressing concern over the Supreme Court’s new review, has emphasized that Catholic schools already operate in the spirit of service, running over 50,000 institutions — many in rural and marginalized regions.

Catholic teaching too insists that autonomy is not isolation. Evangelii Gaudium reminds us that “no one can demand that religion should be relegated to the inner sanctum of personal life” (EG 183). Similarly, the Catholic Education Policy 2024–25 calls schools to move beyond protectionist concerns toward a “preferential option for the poor and excluded,” ensuring that children with intellectual or physical disabilities, or those struggling academically, are not left behind. Thus, inclusive Christian education in India must strike a delicate balance: defending constitutional rights against state overreach while embracing the Church’s spiritual duty to serve the marginalized. This dual commitment ensures that Catholic schools remain both authentically Christian and genuinely transformative within India’s pluralistic democracy.

Judicial Affirmations of Minority Autonomy: The courts have repeatedly confirmed the autonomy of Christian educational institutions. The Madurai bench of the Madras High Court upheld the right of 22 minority-run institutions to appoint their staff independently. The University had refused to recognize 41 appointments, arguing that the schools had not followed the University Grants Commission’s norms. Justice R. N. Manjula, however, ruled that minority institutions retain the right to select staff “compatible with their aspirations and outlook.” Similarly, in July 2025, the Madras High Court, ruling in favor of Jesuit-run Loyola College in Chennai, directed the state government to approve 19 long-pending appointments. The court insisted that minority institutions “possess the inherent right to fill sanctioned posts,” and state authorities could not dictate the intricacies of recruitment or committee composition. This verdict was hailed as a “guiding judgment” for Christian institutions nationwide facing bureaucratic delays. Both cases reaffirm that minority rights are not a matter of administrative convenience but constitutional commitments. They ensure that Catholic schools remain free to pursue their mission in fidelity to their identity.

Minority Rights as a Constitutional Safeguard: The framers of India’s Constitution deliberately included Articles 29 and 30 to safeguard cultural and educational rights of minorities. Article 29 protects the right to conserve language, script, and culture, while Article 30 grants minorities the right to establish and administer educational institutions. These provisions were not intended to create privileged enclaves but to preserve India’s plural character. As the Supreme Court has often reminded, minority rights are a “protective measure to foster inclusiveness in a diverse nation.” They ensure that the majority’s dominance does not erase minority contributions.

Catholic institutions, therefore, hold a sacred trust: their autonomy exists not merely for internal self-preservation but for contributing to the common good. As Gravissimum Educationis reminds us: “Schools should so cultivate the intellectual faculties while forming the ability for sound judgment and introducing the students to the cultural heritage handed down from past generations” (GE 5). Thus, constitutional protection is not simply about legal autonomy; it is a call to stewardship of a heritage meant to serve both the Church and society.

The Church’s Vision for Education

The Catholic Church has consistently affirmed the right of every child to education. Gravissimum Educationis states that schools are to cultivate not only intellectual abilities but also the spiritual, moral, and social dimensions of students. Education, in this vision, is about forming the whole person. Pope Francis, in Evangelii Gaudium, underlines the missionary dimension of education. Schools are not just about producing skilled workers for the economy; they are communities of evangelization, spaces where young people experience joy, hope, and fraternity. This holistic vision directly challenges systems that privilege only the elite or treat education as a commodity.

For India, where caste discrimination, economic disparities, and gender bias continue to hinder access to learning, this vision is revolutionary. Inclusive Christian education means opening doors to Dalits, Adivasis, girls, differently abled children, and religious minorities—not as charity cases, but as equal participants in God’s plan for humanity.

Policy Shifts and the Catholic Response

The Indian government’s NEP 2020 and subsequent state-level measures such as school mergers have brought dramatic shifts. The subsequent policies, has consistently emphasized inclusivity. The NEP underlined education as a tool for social justice, insisting on targeted interventions for disadvantaged groups (NEP 6.1). It acknowledged that children from socio-economically weaker sections and those with disabilities require affirmative support. On paper, NEP emphasizes holistic and flexible learning. But in practice, mergers often lead to closures of smaller rural schools, disproportionately affecting poor and minority communities.

The revised Catholic Education Policy, offers a counter-vision rooted in Gospel values, while externally resonating with the NEP vision. It explicitly highlights that Catholic schools must “be inclusive spaces where every child — regardless of intellectual ability, disability, or socio-economic background — finds welcome, dignity, and opportunity.” It calls educators to embrace the preferential option for the poor, echoing Evangelii Gaudium where Pope Francis writes: “Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor” (EG 187).

It emphasizes equity, accompaniment, and a preferential option for the marginalized. Rather than accepting exclusion as inevitable, it calls Catholic institutions to actively innovate so that children with disabilities, children of migrants, and children from economically weaker families receive quality education. This means that Catholic schools cannot treat inclusion as a state-imposed obligation. Rather, inclusion is at the very heart of Catholic identity, integral to their credibility as Christian institutions.

This policy resonates with the biblical call to “welcome the little ones” (Mark 9:37). In concrete terms, it challenges Catholic schools to re-examine admission procedures, fee structures, teaching methodologies, and infrastructure so that inclusion becomes systemic, not peripheral.

Courts as Catalysts for Reflection

The September 2025 Supreme Court order, though provisional, should be received not only with concern for minority rights but also as a wake-up call for Catholic educators. It is true that the Court’s earlier 2014 ruling had upheld minority autonomy, shielding Christian schools from the quota. Yet the present judicial climate is shifting towards greater accountability for child-centric outcomes.

The language of the judges is revealing. They argued that the exemption could not be “an unqualified immunity” from laws “framed in the best interest of children.” For Catholic schools, this resonates with the moral principle that rights entail responsibilities. While minority rights protect institutions from undue state interference, they cannot absolve them of their Gospel mission to serve the poor and the vulnerable.

Case Studies of Exclusion and Resistance

The urgency of inclusive Christian education is not abstract—it is lived out daily in classrooms and villages. Consider the case of rural Dalit children in states like Uttar Pradesh and Bihar, where merged government schools are often too far for young students to travel. For many families, this means children, especially girls, drop out entirely. Or the differently abled child in Chhattisgarh denied admission because the school lacks facilities for special education. Such instances expose how fragile access to education remains for India’s most vulnerable.

Christian schools have stepped in at times with creative responses. Mobile schools for migrant children, remedial classes for dropouts, and scholarships for poor families are already making a difference. Yet these efforts need to be scaled up and embedded in institutional priorities, not left as isolated projects.

Theological and Social Imperatives

Inclusive education is not only a social need but also a theological mandate. Every child is created in the image of God and deserves to flourish. When the Church excludes or neglects some, it contradicts its own mission. The preferential option for the poor—central to Catholic Social Teaching—means that Christian education cannot cater primarily to the affluent while side-lining the marginalized. As Pope Francis has repeatedly stressed, schools must go to the “peripheries” where children are denied opportunities.

Moreover, inclusivity strengthens society as a whole. Studies consistently show that classrooms where diverse students learn together foster empathy, tolerance, and resilience. In a polarized India where communalism and caste prejudice are on the rise, inclusive Christian education can be a vital instrument of national integration.

Legal and Human Rights Frameworks

India’s Constitution guarantees the right to education and prohibits discrimination on grounds of caste, creed, or gender. Landmark judgments, such as the Supreme Court’s upholding of the Right to Education Act, affirm that access to schooling is a fundamental right.

However, implementation remains uneven. Minority-run schools enjoy certain protections under Article 30 of the Constitution, but they also face increasing scrutiny and pressure from state authorities. Here, Christian schools must balance fidelity to their mission with compliance to regulations. By championing inclusivity, Catholic education strengthens its moral legitimacy and demonstrates that minority rights are not about privilege but about service to the common good.

Challenges on the Ground

Despite inspiring policies and theological imperatives, challenges abound:

• Economic pressures force schools to raise fees at will, often pricing out the very poor.
• Specialized Remedial Classes for the intellectually slow learners and those with disability, are rarely envisaged.
• Infrastructure gaps—such as ramps, accessible toilets, or special educators—limit participation of differently abled students.
• Teacher training often does not equip educators to handle diverse classrooms.
• Social prejudice, especially caste-based, continues to influence admissions and peer interactions.

Overcoming these challenges requires not only goodwill but also systemic planning, resource mobilization, and advocacy. Catholic institutions must be willing to collaborate with government schemes, NGOs, and interfaith partners to ensure sustainability.

Signs of Hope

Across India, there are inspiring signs that inclusive Christian education is possible:

• In Tamil Nadu, schools run by religious congregations integrate hearing- and speech-impaired students with mainstream classes, showing the power of community support.
• In Jharkhand, Jesuit-run schools provide hostels for tribal children from remote villages, enabling them to pursue education that would otherwise be impossible.
• In Kerala, parishes and dioceses offer scholarships for fisherfolk children, ensuring they are not left behind.

These stories demonstrate that inclusivity is not beyond reach. With vision, commitment, and sacrifice, Christian education can become a genuine home for all children.

Toward a Culture of Encounter

Ultimately, inclusive Christian education is about building what Pope Francis calls a “culture of encounter.” It is about schools becoming places where every child is known by name, valued, and supported to reach their full potential. It is about moving beyond tokenism to genuine transformation.

The Catholic Education Policy is a timely reminder that inclusion must be intentional. It is not enough to welcome students at the gates; schools must also accompany them in their struggles, adapt curricula, and foster environments where diversity is celebrated. In doing so, Catholic schools will not only remain faithful to the Church’s mission but also contribute meaningfully to India’s democratic and pluralistic fabric.

Conclusion: A Prophetic Call

The urgency of inclusive Christian education in India lies in the faces of children who risk being left behind. Their right to learn, to grow, and to dream is non-negotiable. As Gravissimum Educationis teaches, the goal of education is the integral formation of the human person. As Fratelli Tutti insists, fraternity and social friendship are built when no one is excluded.

For the Church in India, this is a prophetic moment. By embracing every child with compassion and commitment, Christian education can become a powerful witness to the Gospel, a leaven of justice in society, and a sign of hope for the future.

The Divine Grace of Hospitality in Religious Houses

 

Hospitality shown towards all in Christian Religious Houses is a spiritual act of devotion. It is a virtue extolled by many faiths, a sacred act that transcends mere social courtesy to become a profound expression of divine love and human solidarity. In Christian Religious Houses, this spiritual act of devotion manifests through the simple yet significant offering of a meal to all who enter—be they poor or affluent, beggar or businessman.

A Sacred Tradition

Hospitality in Christian religious houses is deeply rooted in the teachings of the Bible. Scriptures such as Hebrews 13:2, which advises, "Do not neglect to show hospitality to strangers, for by doing so some have entertained angels without knowing it," underscore the spiritual significance of welcoming others. This tradition can be traced back to the early Christian communities, where the faithful gathered in homes to break bread and share their lives with one another. This practice was not only a means of fostering community but also an expression of their commitment to living out the teachings of Christ, who himself often dined with sinners and outcasts, demonstrating that divine grace extends to all.

My personal experiences at the Ramakrishna Monastery (MAT) have left an indelible impression on me. There, as noon approaches, all are invited to partake in a midday meal. This simple vegetarian meal is more than sustenance; it is a sign of solidarity, hospitality, and human empathy. Similarly, the Langar offered by Sikhs to the public is not just an act of feeding; it is an outpouring of love and kindness towards humanity. It represents selfless service devoid of self-centered ego.

An Act of Divine Love

In the context of a religious house, hospitality becomes an act of divine love. By opening their doors to all, religious houses embody the inclusive love of God. This love is unconditional and universal, reaching out to every individual regardless of their social status, background, or beliefs. Offering a meal to everyone who enters symbolizes the breaking down of barriers and the creation of a space where everyone is valued and respected. It is a tangible way of showing that in the eyes of God, all are equal and deserving of love and care.

In Religious houses, the mundane tasks of serving, washing, and cleaning transcend their ordinary nature to become spiritual acts of devotion. These acts create a sense of unity and equality that extends far beyond the dining table, inspiring all to engage in selflessness. Therefore, in a Salesian community, for example, at Bandel Church—a Basilica and the oldest Church in Bengal—this tradition can begin. The ‘free kitchen’ operated by religious institutions and their members is not just about feeding the hungry; it is a means of dedicating oneself to tending to pilgrims and visitors, embodying the spirit of Athytya Seva (service to guests).

Human Solidarity

Moreover, the hospitality practiced in religious houses fosters human solidarity. It emphasizes the shared humanity of all people and the interconnectedness of the human family. In a world often divided by differences, the simple act of sharing a meal serves as a powerful reminder of our common bond. It reinforces the idea that we are all part of one body, as articulated in 1 Corinthians 12:12-27, where Paul describes the Church as one body with many members, each essential and honored.

Practical Expressions of Devotion

The offering of a meal in religious houses is not merely a charitable act; it is a profound expression of faith. It represents the practical application of spiritual principles in everyday life. By providing nourishment to the body, religious houses also nurture the soul, creating an environment where guests can experience the love and peace of God. This practice reflects the holistic approach to ministry, where physical and spiritual needs are met in harmony.

A Witness to the World

The hospitality shown in Christian religious houses also serves as a powerful witness to the broader community. It exemplifies the teachings of Christ in action and invites others to experience the transformative power of divine love. This witness can inspire others to adopt similar practices of hospitality and compassion in their own lives, creating a ripple effect that extends far beyond the walls of the religious house.

The concept of universal kinship should be practiced earnestly, and a community kitchen (e.g. Langar in Sikhism) serves as the most vivid illustration of this principle. The langar extends beyond mere dining; it holds doctrinal significance encompassing social engagement, collective involvement, and communal obligation. It is a tangible demonstration of hospitality that provides sustenance to the hungry, assists the less fortunate, and fosters selfless acts of societal assistance.

Conclusion

In conclusion, the divine grace of hospitality in Christian religious houses is a profound and multifaceted expression of devotion. It embodies the teachings of Christ, manifests divine love, fosters human solidarity, and serves as a practical expression of faith. By welcoming all who enter with a simple meal, religious houses not only meet physical needs but also provide a powerful witness to the love and grace of God. In doing so, they create a space where every individual can experience the transformative power of hospitality, making it clear that in the realm of divine love, all are welcome and valued. Hospitality in religious settings is not just an act; it’s a testament to our shared humanity and an embodiment of our spiritual devotion. It must be a  basic component of religious living,  firmly ingrained in its charitable ethos. It’s a reminder that in giving we receive, and in serving others, we serve the divine.

“St. Antony’s Bread”

 

 

Today we celebrate the feast of St. Anthony of Padua. He is a beloved saint and favourite miracle worker for those of us who have lost items. Many participated in special novena with gifting of bread at his feet. I hope that these nine days of praying with St. Anthony of Padua were inspiring and special.

I was intrigued today while reflecting on ‘bread’ that is so much associated with popular devotion to St. Antony. For the last nine days collections are being made for buying bread to be given to the people. Others bring bread on 13^th June itself to be offered to St. Antony and through him to the needy. While few others bring bread to be blessed by St. Antony and be taken home to be consumed. There is certain superstition around this bread-ritual associated with the Saint.

What is the Significance of St. Antony’s Bread? St. Antony’s Bread, a tradition rooted in devotion and compassion, and which holds a special place in the hearts of believers needs to be explored in its origins, symbolism, and enduring impact.

Looking back to its origins and tradition, “St. Antony’s Bread” traces back to an incident in 1888 in Toulon, France. Louise Bouffier, a baker, found herself unable to unlock her bakery door. Desperate, she prayed to St. Anthony of Padua for help, promising to give bread to the poor if her door opened. Miraculously, the door yielded, and Louise fulfilled her promise by distributing bread to those in need. Inspired by this event, Louise’s friends adopted the practice, and it soon became formalized as “St. Anthony’s Bread.” On St. Anthony’s feast day (June 13), people bless loaves of bread and share them with others.

Therefore, the fact is, alms given to the poor for seeking St. Antony’s intercessions was known as “St. Antony’s Bread”.  It has a symbolic meaning. Bread symbolizes sustenance, nourishment, and community. Just as bread sustains our bodies, acts of charity sustain our souls. St. Antony’s Bread represents the interconnectedness of faith, compassion, and service. By sharing bread, we emulate St. Anthony’s love for the poor and hungry. It reminds us that Christ is present in the needy—the “least of these.” When we aid them, we serve Christ Himself.

The homemade bread in Europe especially in Italy is a common part of daily staple food besides Pasta and Spaghetti.  As for Indians ‘Onno’ means daily food, so too Bread is their daily ‘bread’ in the sense as we often say, “Give us our daily ‘bread’” in the prayer – Our Father. St. Antony was the son of a rich Knight in King’s palace in Portugal. But he renounced everything and lived poor for the sake of the poor. Where ever he went preaching, he helped the poor and fed the hungry. Like St. Francis of Assisi, he too donated whatever he could collect, to the poor. He is the patron of the poor and the needy. Superstitiously, this practice of feeding the poor and the hungry by St. Antony has turned into collecting of bread to be distributed to the poor. Bread is not the staple food of poor Indians. They need rice, dal and Sabjees. St. Antony would have certainly given the staple ‘food’ that the hungry in India eat, and certainly not bread!

I was moved when I came across this quote by St. Anthony: Today Christ stands at the door and knocks in the person of his poor. It is to him that we open when we give aid, when we give ourselves to those in need. For he tells us plainly, ‘Just as you did it to one of the least of these who are members of my family, you did it to me.  It was a long time ago that St. Anthony said this, but it is still true today. Christ is still standing at the door, knocking. We only need to watch or read the news to understand how much our world needs these powerful words. It must be continuously inspiring daily and weekly so that resources provided by us, respond to our world's needs.

St. Antony’s legacy has to continue.  Abandoning one’s will  and follow the Gospel of Christ was the guiding principle of Saint Anthony of Padua's life. Like the call of Prophets, God summoned him to a constant renewed purposes in His mission. With calls within a call, Anthony answered with enthusiasm and selflessness to serve Jesus in the poor and the oppressed which I wouldn’t dare take up. St. Antony, like St. Francis of Assisi, dedicated his life to helping the poor. His intercession is sought for lost items, healing, and assistance. While the original tradition involved bread, its spirit extends beyond literal loaves. It encompasses any act of kindness, generosity, or selflessness. St. Antony’s Bread encourages us to open our hearts and doors to those in need. Christ still stands at our doors, knocking through the poor and marginalized.

What can we do today?  In our troubled world, St. Antony’s message remains relevant. Poverty, hunger, and suffering persist. We must respond by sharing our resources, time, and love. St. Antony’s Bread inspires us to be Christ’s hands and hearts. Let us continuously seek ways to serve, remembering that every act of kindness echoes St. Antony’s legacy. In short, St. Antony’s Bread transcends superstition; it embodies compassion, faith, and solidarity. "As we break our daily bread together in families and at the Eucharist, may we also break down barriers and build a world where no one goes hungry or unnoticed."

 

MAKING COUNTER-CURRENT CHOICES FOLLOWING THE CROSS OF CONTRADICTION

 

Pope Francis in his Lenten message 2024, has urged Catholics to "rethink their lifestyles" and  make choices that are "counter-current." Following the natural process of order-disorder-reorder, they are called for a radical renewal and make changes in their “habits of consumption” for the good of society. They are called to  “do just this”: make one’s presence felt in society by concretely “contributing  to its betterment"; an active presence that is "capable of altering the daily lives of individuals and entire neighbourhoods" and changing "the way we acquire goods, care for creation, and strive to include those who go unseen or are looked down upon." Going against the existing ‘societal current’ is to see the world being “in a process of giving birth” and not dying; being “at the beginning of a great new chapter of history". It is all about working for unity by fighting against a “model of growth that divides and robs us of a future." We are called to  "liberate" ourselves from the imminent and current forms of enslavements; from the "the darkness of inequality and conflict." Therefore, for the to-be counter-current Christians: "It is time to act."

Contrary to the prevalent trend of people seeking comfort and wellness, a desert-experience is a counter-current move, that truly can lead to freedom. It helps to hear God’s voice who says:  “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Ex 20:2). Metanoia, understood as a total radical change (renewal, paradigm shift), is that counter-current move to conversion, – reordering the disordered self and society. Such desert journey is a demanding one. Concretely speaking, counter-current move requires a keen observation of the reality, and not to be swayed by emotive attachment of the status quo or the past. One has to avoid certain compromises with the present. It is a deliberate combat to counter all that corrupts the self and the society. It can be a ‘silent cry’ raised to move one’s own heart and that of others like Christ through the ‘cross of contradiction’. Precisely, one has to give up the ‘nostalgia’ for the past and change the present state of being.

While rediscovering the synodal journey, says Pope Francis, a true Christian will stop by the side of a needy neighbour and act like the Good Samaritan, through community decisions that are counter-current, going against the odd behaviour of today’s ‘priests’ and ‘Levites’. It calls for courage, daring to go against the ‘current’. In this context, prayer entails a “pause” to rethink how one can meet the needs of the needy individual and the community on the whole.   To take concrete action amidst struggles in going counter-current, it requires courage to do so. Yet, it has to be out of freedom to counter a “globalization of indifference”; to get out of the enslaving grip of modern ‘Pharaohs’. It demands a 40-days of desert experience to overcame temptations of ‘flowing’ with the current. Only a counter-current personal decision can make one mature by freeing oneself from the shackles of  past slavery. Finding a new criterion of social justice for the  community “in the presence of a wounded brother or sister,” is a new way of  pressing “forward on a road not yet taken.” It is to realize  with new creative energies that  “Love of God and love of neighbour are one love."  It means taking risks in being sensitive to one’s neighbours as “companions and fellow travellers.”

 A counter-current-disciple’s role in the current socio-political context  is not to  sit on a fence, or not say anything! A Christian disciple will take sides, be honest and speak the truth with conviction, and not rest in inaction. In the current political situation one has to prophetically defer, debate, discuss and be different from the rest, in order to stand for what is right  and protest against attacks, violence and harassment of Christians and Christian institutions. Christ did that too, and was killed and eliminated for his moral honesty, because he questioned and criticized the leadership for their hypocrisy. He exposed their hypocrisy. He was radically different from other teachers and the Scribes of his time.  Jesus was solidal with the poor and the exploited. He shook up the status quo that  threatened their security and comfortable living. Therefore, a true disciple of Jesus asks questions and exposes the truth. He is not afraid to fight the evil, and is ready to pay the price. This is Christian dharma.

The deepest hunger for God is met when the disciple engages with extra prayers, almsgiving and sacrifices (Mt 9:14–15) to uplift the poor and the needy by depriving the self of food and wealth. To access that true hunger, he/she desires it with discipline, and not allow the superficial hunger of lives to dominate. A counter-current life brings with it a newness in life-style, distinct from the existing culture of the day. He/she lives with new insights and inspirations; a set of practical ideas, and Christ-centric vision of things. The radical newness expressed through a counter-current path, embodies Christ’s presence and his transformative work. When a counter-current-person who feeds the hungry and serves the stranger, he/she hears Jesus confirming: “You  did it to me.” The “mutuality of our love for God and neighbor” is personified in him/her. This is a  radical commitment to love our fellow human beings. The sources of his/her spirituality and mission are different from others. 

In contrast to the normal flow of things, one follows the opposite direction, to show life’s true meaning of existence. What is needed, therefore, is a return to the original life that God has created us for, through a counter climate of change in contrast to the recent flourished post-modern culture. He/she, therefore, accepts being contradicted, misjudged and falsely accused. It is a path of  diminished “self-love and pride” through suffering. To be bread broken and shared with the poor, the ‘wheat’ of self must be threshed, winnowed, ground and baked before being given. S/he then has to fast,  forego, forgive, and repent in order to be reconciled and be filled with Spirit’s fire. It is one of blocking the social evil, and move the God’s way, by unleashing the flow of God’s life. One resents evil, by following the cross of contradiction, on which the innocent Jesus was unjustly nailed. But like Jesus, s/he forgives the enemies.  

 There is a kind of attraction to the security of familiar things and being compromised, while groping in the darkness of inequality and conflict, says Pope Francis. Various types of attachments, instead of enhancing deep encounter, they create conflict. On the contrary, instead of serving one’s self-made ‘idols’ that make us “mute, blind, deaf and immobile” (Ps 114:4), the open-minded counter-current person becomes “a silent force of good that heals and sustains the world,” and through him/her “others experience the love that makes all things new.” Therefore, it is time now to make choices that are "counter-current".