Love Your Neighbour: A Christian Unity Octave Ecumenical Reflection

 

The theme ‘You shall love the Lord your God… and your neighbour as yourself’ (Lk 10:27) of the Christian Unity Octave (2024), initiated by the Catholic and Protestant Churches, the World Council of Churches and other ecumenical bodies, and collaborated generously in drafting the prayers and reflections, reflects on the familiar story of the Good Samaritan, and all are encouraged to ‘Go and do likewise’. The ecumenical bodies of Churches through this moment, try to collaborate in making unity happen. The Gospel theme connects between love of God and love of neighbour beyond boundaries – in giving of self in service of the other. Jesus, throughout his ministry had only one Mission: to gather the ‘scattered tribes’— the rich and  the poor, the sinners and the saints,  the outcasts and the marginalized in charity, mercy, justice, and unity. All are welcome  to establish the unity of all God’s people, created in His image of loving the mankind. This presents, the coming together of heaven and earth — the coming of the Kingdom of God of unity, justice and peace; the coming together of divinity and humanity in Jesus, the Unifier and the Unified— yet distinct, in the plural-Trinity. Yet, how many divisions we find among the followers of Christ! Christian Unity Octave, is aimed at promoting unity, not just within the Churches, but among all peoples. This event, was influenced by French Catholic priest and theologian Paul Couturier (1881-1953), and based on Jesus’ prayer to God die Father: "That they may he one!" (John 17:21). Jesus asked for this not only for his followers, but for all humanity.

 What must we do to achieve such unity? This crucial question we all need to answer, if we are to find meaning of our life on earth and for eternity. Every person wants a life of fullness ( Jn 10:10), for “The glory of God is a human being fully alive” (St. Ireneus). The existential realities of life, with divisions and disunity, often distance us from the quest for the One God.

Our inner quest for unity brings us closer to God and to each other, by strengthening the Christian unity, through collaboration with Christians of all Churches. This can be a difficult task. It requires solid commitment to dialogue and discernment, ever open to the Spirit for the sake of serving God, and God alone, fulfilling Christ’s prayer– that all be one.  Jesus showed equal love to all, including the enemies. Being on the path of Christian unity, through loving one’s neighbour means not being selective, but being attentive to their needs, despite of diverse traditions.

Loving one’s neighbour “as yourself” presumes self-acceptance just as we are, and self-respect, acceptance of one’s own Church or community, with all its assets and failures. It is of natural instinct to love someone of the kin, of own faith, those sharing the social status, outlook and values. We prefer people and places of familiarity. Yet, the obligation is to love all, regardless of caste, colour, culture and creed. To be a ‘neighbour’ within a reality of distrust and uncertainly, is to open our hearts with love towards all,  especially those who are in need.

 Christians of diverse denominations need to go beyond convention, overcome “ecclesial and culturally conditioned short-sightedness” and see how the life and witness of other Christian faith-fellows reveal God’s love to others. It is only through widening our vision that we will be drawn to others in union with Christ. The story of the Good Samaritan teaches us that we learn more from those who are different from us, than those who think alike. Every situation serves as an opportunity to help the needy ‘other’. How do we, then, respond to our ‘neighbours’, within the Christian fold? How do we heal Christ’s ‘broken’ and ‘crumbling’ Church, manifested in superiority, insecurity, distrust and division?  Do the diverse prayerful and sacramental rituals of reconciliation, healing and blessings, build up the Church or do they persist in divisions that distance us further from God,  and wound the Body of Christ (Church). A Christian union that builds up the broken Church,  also enhances a national unity in diversity.

 The crave for social unity through solidarity requires  the recognition of others as brothers and sisters. However, when faced with insecurity, suspicion and distrust of our neighbours, hospitality and ecumenical dialogue become the starting steps towards unity, in contexts of religious and cultural pluralism. Christians, therefore, are challenged to find Christ within their Christian communities, by loving one another. Moving  beyond the confessional traditions overcoming hostility and hate, and by practicing ecumenical hospitality, we become ‘neighbour’ to each other –‘the one who shows mercy.’

 Neighbours are discovered in the most unexpected people and in unexpected situations. For example,  in today’s society that is so much polarized  by politics which set majoritarian religion against the minorities and by inter-communal conflict, Christians are challenged to cross the walls of separation and build unity. Following the Lord’s command –“Go and do likewise”, we are called to act mercifully, and genuinely love our neighbours – to be “other Christs.” We accept, recognize and respect, and not reject those who are different. We bring down the peace of God on all people of goodwill.  Christ calls all of us to enter in close relationships with members of other church traditions, and bear witness together to God’s love. We are called to be ambassadors for Christ (2 Cor 5:20), being reconciled to God and to one another. Working together for Christian unity through mutual trust, by  opening up ecclesial wounds, will only help rebuild the single Body of Christ.

 To some conservative factions of the various Church denominations, who consider the Catholic Pope Francis to be  a dangerously progressive, in his epiphany homily this year on the issue of  ideological splits in Church, asked the faithful to abandon “ecclesiastical ideologies”, and focus on poor, not 'theory'. He warned against “basking in some elegant religious theory” instead of finding “God who comes down to visit us”, especially in the poor. The Church needs to ensure that "our faith will not be reduced to an assemblage of religious devotions or mere outward appearance.” Instead, we open up more to each other, resolve conflict, and strengthens our bonds of unity. In fact, the same Francis and the Archbishop of Canterbury jointly have commissioned bishops for a unified mission. A special summit, took place during the Week of Prayer for Christian Unity, that brought together over 50 Anglican and Catholic bishops representing 27 countries. Additionally, some recent publications related to ecumenical movements, evoke the spirit of Pope Francis in charting a new course, exploring the “desire for Christian unity” with a global reach.[1]

 In the midst of many existing divisions among the followers of Christ, the effort towards Christian unity promotes ecumenical unity, as well as unity among all peoples, who seem to be in distress and pain. The prevalent practice is to claim an individual’s, group’s, or nation's distinct identity as different from others, by creating distance. It’s all about being oneself. Within this global ‘egotistic’ disorder and false nationalism with diverse identity-based communities, further fragmented by Hindutva political propositions,  the Christians face the challenge of identifying themselves as a single body of Christ, as mistrust is on the rise. It proves difficult to break the barrier of denominational identity in order to be recognised as 'Christians', building up a visible unity in Christ. Acknowledging each Church’s vulnerabilities, the varied voices and the prevailing cacophony, and by speaking with one voice under a common formula, the principle of unity is to be sought after, so that there be only one flock and one Shepherd – the Christ. Christian unity cannot be achieved through mere theoretical discussions. We need to seek new practical ways: to encounter one another, challenge each other, harmonize diversities, overcome conflicts and reconcile differences.

 In this context, the prayer moments during the Christian Unity Octave seeks the spiritual support of the ecumenical movement. A complete and universal Church unity is not just a goal, but a prophetic path for all Christian communities lead towards the common good of all, realized through a shared mission and witness. Through such ecumenical observances, prayer moments, dialogue and discussions, we can find concrete and creative paths to grow together in joint witness and mission. Jointly, as apostles of Christ, ecumenically we need to be ‘sent’ in reciprocal pairs, or through ecumenical groups, to be witnesses to Christian unity.

 It’s time for all the Churches and denominations jointly to move closer – a hard task though. All it needs is the will act now,  if we want to overcome the disunity in the Body of Christ. Through dialogue, personal friendships, learning from each other,  listening to the Gen-X youth, tapping their energy and enthusiasm, we can stir up the ‘ecumenical mantra’ against institutional inertia that is existing today. Let all denominations together make statements about political and social matters by resourcing all investigations and commissions through joint initiatives. And mostly, let the ecclesial authorities act in the light of the Gospel, through shared responsibility. Unity cannot be achieved through the personal authority of the supreme heads of the Churches alone. There is the need to explore ‘synodality’, within the ecumenical process, keeping guard against autocracy while being open to dissent, and to  exercise the freedom to be different. The need for pastoral care of the wounded and excluded through social charity  and through a leadership from below, would act as a catalyst to connect and build up that Christian unity – a hope for the future.

Finally, only an ecumenical opening to God’s love and love of neighbour, – the primary principle of pursuing peace and reconciliation – will help discover our shared identity. Such quest may be hindered by the eroded moral values and a commercialized spirituality, a lack of humaneness and of concern for the common good, probity and integrity. Therefore, faced with these realities, it is all the more imperative for all the Christian Churches to witness to God’s love as a single member of the Body of Christ. 

 Lord Jesus Christ, as we walk with You towards unity, let us not avert our gaze from the world, but keep it vigilant. Grant that, as we travel the paths of our life, we are able to stop and hold out our hand, to bind up the wounded and thus feel that You are present in them, You who live and reign forever and ever. Amen.

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[1] The ecumenical movement is understood as a twentieth-century movement of European origin with a global reach. The book, (L’unità dei cristiani. Storia di un desiderio. XIX-XXI secolo. I. Aurora ecumenicae), A History of the Desire for Christian Unity. Ecumenism in the Churches (19th–21st Century) is a multi-volume reference work on the history of ecumenism, "a reference work, a reconstruction of the arc of time in which the Christian churches transitioned from a position of hostility to one of dialogue, and from separation to forms of communion. Scholars across the continents and disciplines explore a history of individuals and groups, generations and assemblies, documents and programs, theologies and practices, all firmly placed within the framework of a desire for unity." An international research project its text brings together contributions from scholars of various disciplines and different Churches. It shows how Christians, during the 19^th  and 20^th centuries, participated in a process unprecedented in the history of the Church, towards the need for the unity not only of Christians, but of all people. This is the first of three-volume work project.  Cf. Alberto Melloni (Author), Luca Ferracci (ed), A History of the Desire for Christian Unity - Ecumenism in the Churches, 19th-21st Century, Dawn of ecumenism, Foundation for Religious Sciences,  Brill, Leiden, 2021.

 

 

To Think with the Church

 I have spent the last thirty-three years of my priesthood and forty-two years of my consecrated religious life, mostly as a priest, educator in faith and life, writer, and pastoring youth. To be with the Church, according to me is, that to think with the Church one requires that one thinks. Only through thinking that the Church doctrines, dogmas and directives appeal to the will and to reason.  We believe understanding, and understand believing.  Above all, loving  we obey, and we are enlightened. We then open to the light.  We hear and heed to the heart, and not just “hearing about,” being apprised of.  The faith matter is not mere “theological data”. Instead of turning away from facts, it is meant to dive deeply into “thinking about reality”.[1]  We often run the risk of substituting reality with subjective imagination and faith-expressions,  instead of treading truth with passion and reason.  Going behind the non-essentials, leads often to confusion, corruption, and contempt.

 The Church has no power to declare the bad to be good. God is Absolute Good. We need to be realistically grounded and not be on “high spiritual romance”.  Things can always be otherwise.  If so, Church-sin can do “immense social harm” if we think with Church’s thinking, and not think.

 To some conservative factions of the Catholic Church who consider him to be  a dangerously progressive, the present Pope Francis in his epiphany homily this year on the issue of  ideological splits in Church, asked the faithful to abandon “ecclesiastical ideologies”, and focus on poor, not 'theory'. He warned against “basking in some elegant religious theory” instead of finding “God who comes down to visit us”, especially in the poor. The Church needs to ensure that "our faith will not be reduced to an assemblage of religious devotions or mere outward appearance.” Pope Francis allows “the possibility of blessing couples in irregular situations and same-sex couples without officially validating their status or changing in any way the Church’s perennial teaching on marriage”. On this controversial blessing of the same-sex couples, while making efforts to make LGBTQ Catholics feel welcome, he stresses that the ordinary pastoral blessing is not heretical and that it has no doctrinal grounds to reject.

A lesbian, gay, bisexual, transgender, intersex, and queer (LGBTIQ) Christian tries to follow a man-Jesus who, without any formal scientific theological qualification, confronted difficult questions of life and society, with responses arising out of common sense, for the common good. His responses based themselves on understanding of his Father’s will and the real situation of the person in time and place, and the rest did not matter for him. He did not  act according to set precedence, norms, rules, rituals, canons, or magisterium. Jesus mostly took a different path naturally programmed by God his Father, to outgrow his ministry. He often engaged in “disruptive behaviour” in all that he said, did or failed to do. He, the ‘untrained’ one,  trained himself the Father’s way, who is ever understanding, gentle, kind yet firm.

For the religious leaders, Jesus seemed to be “intrinsically disordered”, one who  was disrespectful to the prevalent religious laws and directives. Jesus had a “theological discourse”, while exposing the Samaritan woman’s multiple marriages and her cohabiting nature — irregular sexual relationship. Unlike other ‘religious experts’ (Pharisees, Scribes), Jesus  the teacher committed himself to educating with the heart, with ‘loving kindness’, and dialogued with sinners with respect and dignity,  calling them to repentance. He did not condone sins, neither condemn them.

 God through the Church calls all to conversion and commission all to be his messengers of love — the good news. Jesus the Messiah, the Saviour of the world, likewise want the Church, his Body, to act in ways that fittingly qualifies its members, in Jesus’ mode of ministry. Breaking the religious rules (man-made), can hasten the ‘salvation of the world’. This is the vision of Christ, — the coming of the Kingdom of God. This is the thinking of the Church — a new way of ordering things, with love and non-violence. Like Jesus, the Church too has to face the resistance of “the world,” — cruelty, corruption, betrayal, denial, lies,  hatred and violence. God, the Absolute, who is all love, is above all religions or societal norms. Our pettiness and stupidity, our human justification cannot mow down His love. God meets us as we ARE, because God IS — Absolute Being without any form. Human encounter with God is devoid of judgments that are subject to the religious and societal norms. This is the new thinking of the Church, inaugurating the new creation and  bringing humanity into communion with God.

 Therefore, the traditionalists are rightly to be disturbed, just as those religious leaders two thousand years ago. They  engineered the 'blasphemer-Jesus’ execution because he posed a threat to the status quo, to their control over the religiosity of the common people. The hardness of human heart rejects God’s merciful love, and tries to “usurp the place of God”. 

 The secular cultural world, with regard to the Church, considers that something in her that is indissolubly linked to the human heart. Whereas, for Christians, the Church acts as the conscience of people, to act for the common good and coexist peacefully. It is a ‘religion of  freedom’, enlightened by the high reason of Christian faith in Jesus. She constructs common goals and tries to solve concrete problems of the society.  The Church combines the secular and the religious dimensions, converging on a common  and mutual enrichment. Facing a crisis of values and the loss of the religious living, the Church validly still continues to build up the kingdom of God — the Absolute, within a secularized world.

 

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[1] Anthony Esolen, To Think with the Church’, https://www.thecatholicthing.org/2024/01/08/to-think-with-the-church-2/?utm_source=The+Catholic+Thing+Daily&utm, 9.1.2024

Celebration of Christmas in Palestine 2023

 Christmas celebrations is cancelled in Bethlehem and it is impossible to celebrate. The current situation in the Holy Land of Middle East is concerning. The war is killing thousands of innocent Palestinian and Israelis children. The Churches there have unitedly decided  not to celebrate Christmas externally but pray for peace. And they have decided that Christmas celebrations will be with no external show, instead a sober but meaningful Christmas moment with prayers. They want to send a message to the world about the Christmas celebration there. So the Churches in Palestine and Israel together have come up with this idea of setting up crib with angels of good tidings and the child Jesus laid on the rubbles, resembling destroyed houses. War images show children being pulled out of rubbles,  due to the bombardment. Children are displaced and houses destroyed. This  is then in solidarity with those suffering, giving hope. That is what Christmas this year looks like in Palestine.  This is the message that Jesus gives us today. Let the same sentiment resonate with us.

O God, the creator of all life, protect the people who call Israel and Palestine home. We remember those living in Jerusalem and Gaza whose lives are marred by restrictions to their freedom, the threat of eviction from their homes, and the constant fear of armed conflict. Forgive those with anger, hatred, and violence. Soften hearts, open minds and give courage to protect  the sanctity of life, the right to freedom of worship, and the security of a safe home. Let hatred be turned into love, fear to trust, despair to hope, oppression to freedom, occupation to liberation. Let justice flow like rivers, that human dignity will be respected, and that each of us may strive to do justice, love mercy, and walk this Christmas humbly with you, our God. 

The wonderful Canticle of Zechariah, puts Jesus and John in the context of the great story of Israel. Let’s explore, as Bishop Barron notes, two lines of that great prayer today.

The God of Israel, Zechariah prays, “has come to his people and set them free.” This is what God always wants to do, says Bishop Barron. “He hates the fact that we’ve become enslaved by sin and fear, and accordingly, he wants to liberate us.” The central event of the Old Testament, according to him, is an event of liberation from slavery. “We are, as sinners, enslaved to our pride, our envy, our anger, our appetites, our greed, our lust—all of which wrap us up and keep us from being the people that we want to be.”

The second line from Zechariah’s Canticle (Benedictus) is: “He has raised up for us a mighty Savior, born of the house of his servant David.” The Bishop says, “God will effect this liberation through the instrumentation of a mighty Savior. This should be read against the background of Israel’s long history of military struggle against its enemies. A great warrior has come, and he is from the house of Israel’s greatest soldier, David. God had promised that he would put a descendant of David on the throne of Israel for all eternity, and Zechariah is prophesying that this will take place.”

The Jesuit Journalist and writer Myron Pereira has this to say: “Our modern sensibility keeps asking “But how?” The ancients didn’t ask how, they asked why: Jesus’ name tells us: “God with us” (Emmanuel) will “save his people from their sins” (Jesus). So whether Jesus was actually born in Bethlehem or not, is secondary. We say that he was “born in Bethlehem” because Bethlehem was David’s birthplace; King David was Israel’s greatest king and the ancestor of the Messiah.”

According to the Jesuit Priest, “If Jesus is God, if he is king, if his birth had been foretold — then surely he must be gifted with incense and gold, and a star must indicate his birthplace. And as a greater king than Herod, he must also outwit the tyrant in order to fulfil his destiny. Thus Matthew’s story of the magi is a sort of parable with Old Testament allusions. The Hebrew word for this is midrash, a story that illustrates a scriptural message, and into which the reader can find clues to understand. A midrash is like a cartoon today, which comments on a political situation in a few quick lines, and provokes a flash of understanding.”

“That is why”, says Myron, “we should not to take the stories literally, in a "linear" fashion, applying the modern criteria of empirical evidence. Pope Benedict XVI, in his book Jesus of Nazareth recommended the faithful not to get lost in the picturesque details, but to read them with a sense of wonder and awe; like Mary and Elizabeth praise God; thank him, with Zachary and Simeon, for not having forgotten, for always keeping his promises. The Christmas stories weren’t written to give us information about Jesus’s birth. They were written to give meaning to our lives of faith, and to capture our imagination with the message that God is always with us (Emmanuel), that we are saved through the child called Jesus/Yeshua, “Yahweh saves.” (Cf. Myron Pereira, ‘You mean, Jesus wasn’t born in Bethlehem?’ 22 Dec 2023, UCA News)

Wish you all a cordial and solidal Christmas and a Peace-filled New Year 2024.

 

SAVE POPULAR PIETY (BHAKTI / DEVOTIONAL PRACTICES) FROM PIETISM

 

In the past few months, I have been noticing that lots of ‘novenas’ and prayers of/to various saints, Lectio Divina and many other structural devotions, laid out in text form or in video formats, are being shared by a priest over a WhatsApp group in which I have been enlisted. Of course, they are shared with the good intention of benefiting others in their religious, devotional and spiritual journey. As part of the popular devotions and piety, they are of help. Thanks to the despatches, the various video homilies, readings, reflections and liturgical notes are of much help to others who have access to them. Let me share with the readers, without any malice towards the sender, my take on such devotional dispatches and on a retreat, he preached in December 2022.

 After attending a biblically-based retreat preached by this priest, I did appreciate his strong memory in citing biblical verses, some quotations from the Church documents (e.g., Canon law) and from the Salesian constitutions. He has preached much in the past and the contents have got into his memory, and so, he does not need notes and papers. Here are some of my observations on his talks and their contents, for the readers’ personal benefit and for the benefit of all.

 The repeated mention of ‘all’, ‘always’, ‘everything’, ‘whole thing’, ‘every time’, in its absolute form, by this preacher, to me, seemed to me to be false statement. The use of words – entire, completely, never, all, everyone, all over, absolutely, nothing, not even one, can never be, exactly like – are all absolute terms. One can never absolutize an event or an incident, or a single idea or an opinion. They are relative, subjective and a part of the whole – one among many.

 

Some of the contents of his talks were subjective and coloured. Some of his statements lack objectivity, and are often mythicized and mystified (e.g., God asking him to sanctify a place/room at midnight, because of some one’s previous evil action committed there), exaggerated and absolutized by the use of ‘should’ and ‘must’. We just do not know beyond our personal human capacity.

 He talked about the ‘transfer or the mirror effect’ of one’s infidelity on his/her family. Remember, God who is love, never ‘curses’ or punishes the family for one’s own sins. Certainly, the ‘cause-effect’ theory applies to any reality within the natural created world.

 The speed and space with which he spoke did not allow the thoughts to sink into the listener’s self. His exaggeration in voice volume, its modulation, repetitions of ideas, long prayers, the speedy litany of saints, dramatized, shouted out, and sometimes artificial, did not impress me.

 The Catholic Church prohibits ‘divining’ of future events or tragedy, as done by a ‘lady’ (he never mentioned her name or background) over the phone telling him that ‘number of souls are lost, through wasting time by watching a movie in the theatre! In fact, CCC no. 2116 states: “All forms of divination are to be rejected: recourse to … practices falsely supposed to "unveil" the future… interpretation of omens and lots, …. and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honour, respect, and loving fear that we owe to God alone.” According to him, she (the lady he often spoke of) hears the “voice of God” and tells him that there was “a cavity in the tooth”. God tells him through her “when to go back”, etc. May be, he is, allegedly, influenced by this ‘lady’, by her ‘lay piety’ or pietism. In short, this preacher is ‘guided’ by a ‘lady’s divination, which is forbidden in the Church. (e.g., someone crying, a dead Salesian suffering in the purgatory for 18 years…..)

 There exists lot of negativities in his talks: judge, condemn, hell, Satan, devil, abuse, vengeance, sin, punishment, evil, skull, coffin, death, ugliness of sin, danger, destruction, demonising human action and failure, wickedness, miserable, worldly, grief, wretched, pitiable, filthy, pathetic, unforgiveable sins, etc. He has used the word ‘devil’ many times, besides talking of ‘sex, abortion, contraception, nuns, immoral relationship, things of the world’, etc.  Thus, a negative narrative is created, hyping it, to make a mode to propagate and market it. The repeated ‘babling’ on devil will only make one more obsessed with it. The threatening and frightening approach do not help one grow. No one can tell me: “no blessings of God will come on you”. No one has the right to say so. Even God will not say so.

 The ‘deposit of faith’ that we talk about cannot be transmitted as it was (status quo) formulated 1000 or 60 years back. Theology – the study on God – has gone ahead far beyond our static understanding of faith-system. There is so much still to analyse, reason, interpret and learn. We cannot justify our faith, suiting our self-interest. Similarly, we need to contextualize the Word of God for today through hermeneutic interpretation, and see what touches today most by reading the signs of the time. Therefore, we need, to recognize and interpret the signs of the time (primordial, perennial and episteme) in order to understand how they communicate the loving providence of God and understand the language of the Spirit, who speaks in different “languages” at varied times. Today, we need to hear the Spirit in the cry of the poor and those abused (e.g., Indian women wrestlers), in the groans of the sick and dying, in the discrimination on ethical ground (Kukis in Manipur), in the frustration of stranded migrants, in the protest of the oppressed, in the exploited ecological degradation, or in the impulses within our inner selves. Out-smarting knowledge of the Word of God (memorized verses) does not bring in salvation automatically.

 The said preacher used many devotional practices as part of his retreats. But I have this to say: hyper-devotional pietism of many, can become superstitious practices; their habitual repetitions can ‘numb’ the human conscious, blinding people from the present issues and realities. Such ‘opium’ can be truth-depressant, drugging the ‘believers’ into pseudo-devotion, leading to a narrow-minded pietism. In fact, some of the devotional expressions are designed to disguise psychological and physical realities. Such shadowed expressions are promoted at the cost of conscience. It reduces faith and morals to pious sentimentalities.

 Using some Christian belief system, various types of devotion to the saints or celebrations of pious-events, it is easy to manipulate human emotions. An emotional “belief” expressed out of sentimental pietism, can be extremely dangerous. It affects one’s moral and religious growth negatively. The sacrificial love of Jesus on the Cross and his resurrection, on the other hand, are a balance of a devotional and intellectual life by witnessing to Jesus Christ who died on the Cross and rose.  Unbridled human emotion, without critical questioning, begins to drive the faithful away from the creation – the real world.

God is truth. God is Atman, - the pure Spirit, the formless-Beyond. The forms and shapes (physical, material) through which the human worship God, are only means and methods. They are not the ends themselves. God does not want that people trample upon God’s truth in the name of ritual religiosity or various practices of piety! Besides, detached from context, culture and reason, the sentimental faith-expressions through such devotional practices become ill-educated, arrogant, and vicious. Certainly, popular piety does help live one’s faith.  But, God says, ‘learn to do good, be just, redress the wrong and defend the poor’ (cf. Is 1:10-17). Jesus speaks straight, “whoever does not take up his cross and follow after me (follow his ways) is not worthy of me” (Mt 10:38). Pope Francis warns: “Do not take refuge in a religiosity made up of extraordinary events and dramatic experiences, out of fear of facing reality and its daily struggles, its hardships and contradictions” (Lenten Penance and the Synodal Journey , 2023, www.vatican.va).

 

Therefore, pastoral discernment is needed within the context of preaching retreats, animating groups and communities, or promoting devotional practices, in order to sustain and support popular piety/devotions, and to purify and correct the manipulative pietism and superstitious sentimentalism. And such discernment must be accompanied by insights that come from the humanities and faith (faith and reason).

FIRST SUNDAY OF LENT CELEBRATION AT BANDEL SHRINE

 

 

Popular Devotion VS Sentimental Pietism

         Hundreds of families irrespective of creed, caste and colour, fulfilled their pilgrim-promises to Our Lady of Happy Voyage at Bandel Basilica, a Shrine dedicated to the Queen of the Holy Rosary, to pray that their families encounter a similar rediscovery of our Lord who encounters his Mother, on his way to the Calvary. Devout faithful flocked in the Church for the morning Masses in Hindi, Bengali and English, with the observance of First Sunday of Lent (26^th Feb 2023), listening to the Lenten Message of the Pope during the homily.  Some families waited three years to come here to pray to God through the intercession of Mary.

        On this first Sunday of Lent, many families visit this shrine, especially for the ‘community expression’ (religiosity) of the Way of the Cross, 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. Such devotional religiosity revealed a ‘spirituality of the senses’, as part of ‘bhakti’, practices and popular piety.  However much of its moment of meeting missed out this year, 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 annual Lenten Way of the Cross held at 2 p.m., started many years ago, is a special moment of grace for many. The atmosphere with such devotional-ritual practices, under the supervision of nearly 150 volunteers from the local parish, popularized the people’s ‘pilgrimage’ to Bandel. Many such annual pilgrimages 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 Our Lady of Bandel at this sacred location motivates them to come to this religious shrine to thank her for health-healing and intercessions. The pilgrimage by all sort of people is more than a devotional moment. People from all walks of life stood in the hot afternoon sun and felt one with Jesus making his way to Calvary, ready to walk the extra mile along with the rest of the pilgrims, listening to the short Marian reflections given by Fr. Moloy D'Costa of Kolkata Archdiocese and Fr Sebastian SJ, in Bengali and English alternatively, and praying. These pilgrims 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.  

       The “pilgrim families” coming mostly from the various surrounding parishes — many of them from Basanti, Khari, Morapai, Canning, etc. of Baruipur diocese,— thank God through Mary for shaping them as Christian families. Certainly, they go back, promising to imitate the Holy Family, in being families on pilgrimage along with neighbours and companions on the way. They come with a reason and purpose with a social centering. Literally, they run to touch Jesus (statue) for healing of self or their children. They’re not just a random group of families, wandering around in the campus and inside the Church. Though, some of their social behaviours expressed, do not often fit the expectations from a pilgrim people! Noisy movement, distracted devotions, smartphone-photo/video mania, are just a few of the major distractions that can strain families from being fulfilled through such pilgrimage. Nevertheless, coming together of parents, children and relatives, effect positively their relationship with each other and influence even their understanding of faith in God through simple devotional practices. The pilgrimage made as a family often makes them feel that life and relationships fall short of God’s expectation. People go back with the ideal worth working for, and struggling towards a life of peace and prosperity. Sometimes reconciliation and healing do happen here. Persons change, circumstances improve, and they work their way through difficult times with prayer through Mary.

        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.

         An afterthought: As rational and irrational creatures we express our beliefs, going beyond the basics to meet personal need!  Faithful tries to ‘transmit’ faith through intercessions.  As tools they can only help experience religious expressions. Faith is a personal adherence and witness to the person of Jesus - a pure worship with the hope of no reward. What is needed most is being with God, and not chasing after some ‘miracles’.

       Within a belief system, we tend to speak in emotive sentimental terms. Contrary to popular devotions as expressed on this First Sunday of Lent here at Bandel, hyper-emotional “popular pietism” (sentimental) of many can become superstitious practices. Faith cannot be ‘transmitted’, but witnessed. Some of the religious expressions are designed to disguise psychological and physical realities. Such shadowed expressions are promoted at the cost of conscience. It reduces Catholic faith and morals to pious sentimentalities.

       Using two central Christian faith-events, – the Cross and Resurrection – it is easy to manipulate human emotions. An emotional “faith” expressed out of sentimental pietism, can be extremely dangerous. It affects one’s moral and religious growth. Sacrificial love on the Cross and the joy of resurrection are a balance of devotional and intellectual life by witnessing to Jesus Christ who died on the Cross and rose.  Unbridled human emotion, without critical questioning, begins to drive the faithful away from the creation – the real world. God does not want that people trample upon God’s truth in the name of ritual worship! Besides, detached from context, culture and reason, the sentimental faith-expressions becomes ill-educated, arrogant, and vicious. Certainly, we were reminded by the announcer of the war between Russia and Ukraine, the natural and earthquake calamities in Syria and Turkey, the fight between Israel and Palestine, the persecution of the minorities, etc.   God says, ‘learn to do good, be just, redress the wrong and defend the poor’ (cf. Is 1:10-17). Jesus speaks straight, “whoever does not take up his cross and follow after me is not worthy of me” (Mt 10:38).

      There are Christians by conviction, devout Christians and Christians by instinct, wherein religion, culture, customs, rituals and identity are all rolled into one. A Christian priest with the clerical dress donned, a Catholic nun in her garb, a Marian Shrine with lots of rituals, rites, folklore and other external devotional practices keep people’s passions festering. They are a part of “collective memory” of Christian belief system. Besides, the ingrained social and cultural customs of the community sustain the traditional sensibilities of people of the place. Till date, as human beings, we fail when we are not ready to eat, drink, worship and pray through popular devotions with one who is religiously different from us and one who is in need. The convivial moments through a devotional practices especially in this public Marian pilgrim centre, as on First Sunday of Lent, are occasions of building up the harmony needed to live in unity. 

 

 

SALESIAN YOUTH FEST’23 (INC) AND IT’S FUTURE

 

After a long gap of two years, supported and encouraged by the Salesians, over 333 participants (SYM members) including 47 animators from various institutions of the Salesian Family (Kolkata Province) took part in the 7th edition of the Post-Covid Youth Fest, 20^th -23 January 2023, hosted at Don Bosco Park Circus based on the theme adapted from the Strenna 2023: “Let’s be yeast to our family: Education to the Social Media”, inviting young people to be protagonists of transformation in their families. It was set to focus on being the catalyst of positive impact in the human family. In total, 21 centres participated in the fest including Auxilium Convents at Bandel, Barasat and Dum Dum and few new Salesian presences e.g. Dumka, Gazol and Diamond Harbour. The young and energetic youth loved it, deserving Salesian dedication and the hard work put in by the Brothers of Sacred Heart Theological College Shillong and the Pre-Novices.  They are blessed to be ‘the burning Bush and the yeast in the families’.

 After the initial felicitation ceremony, the oath-taking was momentous that led the youth to pledge commitment, concern, and sensitive action towards the young and the environment. The DBPC School led by Mr. Peter Gomes (composer of the theme song melody) welcomed all. Each day began with Morning Prayer and Holy Eucharist presided over by Archbishop Thomas D’Souza and Bishop Nirmol Gomes and the Provincial Fr. Joseph Pauria, respectively. The Archbishop, mentioning St. Agnes in his homily, spoke of the “joy of the youth in the world” with everyday courage against all world threats without hesitation because life is from God and it needs to be given back to God. Like daily shoe polishing, habits of virtues and values (life principles) are to be created like those of Carlo Acutos, Ruth, Naman, Dominic Savio, and Maria Goretti. He added, youth need to meet Christ in everything by practising courage and generosity. Like Jesus, youth be at service of the family and the society through Parish activities, bearing witness to Jesus’ life daily. On a similar note, Bishop Nirmol encouraged them to follow Jesus courageously like the two young men - a Hindu (19 year) and a Muslim (30 year, local acquaintances), staunch devotees of Christ, who freed them from darkness and transformed them to youth of dream and decision with boldness. Christian maturity depends on unity of heart and mind of the youth who experience the power of Christ’s resurrection, he said.

 A prayerful mix of devotion and music spiritually permeated the ambience led by choirs from three different institutions. Besides, there were intense moments of communication with the divine through adoration, procession, Rosary, and the Taize prayer with simple repetitive chants that prepared the youth for their spiritual growth through the sacrament of Reconciliation.  The Post-dinner theme-based competitions kept the youth engaged as groups, in giving their best.

 Various dignitaries including the rector of the Don Bosco Park Circus, chief guest Faizal Khan, the 66 Ward Councillor who inaugurated with the YF hoisting the SYM flag, and several educators, animators, priests, brothers and sisters of the Salesian family from West Bengal,  Sikkim, Jharkhand and Nepal offered floral homage. Mr. Khan, quoting APJ Abdul Kalam called on the youngsters to live life cultivating moral values, and to strive for knowledge and make the best use of the facilities that Don Bosco provides them. The rector of DBPC, in his earlier speech, motivated the youngsters to be good human beings, first. He said, education is for life, which is to be lived to love, share, salute and smile – being more human. In today’s competitive world, a Youth Fest is a learning experience to ‘be’ good and ‘do’ good.

 On the second day, most of the sessions were taken by the lay experts in their respective fields, including vocation animation and career guidance. They interacted with the youth to discuss the ways of becoming yeast for social change, held in Bengali Hindi, Nepali and Santhali languages. Sessions on the Strenna which is an annual message of the head of the Salesian Family, Salesian Youth Movement (SYM), Social Media and a quiz contest on Don Bosco and young saints were part of the days’ activities. The theme song-cum-dance, repeatedly added youthful expressions, on frequent basis during the day. The   cultural   dance competition with ethnic costumes and choreography enthralled the night, and it had strong celebratory cultural dance forms – a much needed innovation.

 Mr. Augustin Halder, a devout Catholic from Krishnagar, addressed a group in Bengali, distinguishing between yeast (originated in Egypt) and the baking powder used to make cake, adding how salt, light, mustard and fire act as catalysts either to grow or to destroy. Just as at conception wherein a little semen (yeast) fertilizes the ovum, bringing a new life in the family, radical change needs to happen in the life of the youth who will have to live with responsibility in the family, Church and in the society taking life as a gift to be utilized through integrated cooperation with God and the laity. Fr. Dipak, the Youth Director of Delhi Province speaking on SYM as a platform for social changes, citing the Rector Major Angel Fernandes Artime, recommended youth to join politics, while affirming Pope Paul VI: “Politics is the highest form of charity.” They are to follow a spirituality of religious dialogue, human rights, ecology and virtues.

According to the Principal Fr. Bikash Mondol of DBPC, YF is meant to help in the spiritual, social and career dimensions of the youth.  Mr. Simon Rozario of NIPs, who learnt things through managing opportunities, spoke of transformation through multitasking. Speaking on vocation, Fr. P.V. Thomas said, youth are called to respond to the inner desire to a fulfilled life: “You have a purpose to be on earth.” Youth is a moment for discernment for life in fullness; it is a call to holiness, to perfection, to happiness.

Touching on a different note, Mrs. Victtoria, a Salesian Cooperator, spoke of her life’s success out of sheer obedience to the Salesian Fathers and Sisters in her life.  She asked all youth to feel part of the Salesian family and live life fully, being a light of the world and allowing God to work in each individual, stating: “Life is precious, treasure it, mould it well with God.” Mr. Donald of DB Tech job placement office asked the youth to clarify doubt, clear questions for life’s career. To do so, one has to use the 6 senses to be fully conscious and tell what one wants to say – that is the root of a clear communication. Following the movie 3-idiots’ famous catch phrase ‘all is well’, an effort towards adaptability was suggested to the youth for the survival of the fittest (e.g. use of smart phone during the Covid-19 lockdown; persons writing less, work from home, companies adapting to new strategies for profit, etc.). In the Gen-Z era, digital literacy, use of social media, digital marketing, are a must (content writing, programming, coding, designing development, Web Development, Technological design,  knowledge on fake and real marketing, etc.). To enhance one’s job he recommends: dream big, work hard and fly higher. For this, education is important for learning than mere entertainment. Giving the example of the richest man on earth, Elon Musk, the speaker spoke of him being bankrupt in 2003, yet how he rose to riches. Therefore, beyond all greed, and being happy with what one has, one can strive to be successful. But one youth courageously asked: How successful is success? It was not easy to confirm a comma or full stop at being successful! It needed further discussion!

Mr. Robin Pal who is a member of the International Justice Mission, highlighted in Hindi on the Yeast that each youth is called to be in human family. So too, the Santhal youth interacted with Dr. Dablu Soren and Mr. John Mardy who are special officers at Directorate of Correctional Service of West Bengal, on the similar theme. Miss Jane Namchu, Additional Director General of Press Information Bureau Kolkata, engaged herself in an active discussion with the Nepali youth.

 The Provincial, Fr. Pauria, restating his written YF Message (booklet), said in his homily that to be successful youth need to be cheerful, do daily duty and serve others. These are the signs of holiness. Giving the example of Blessed Artime Zatti, he said that there was A-Z of holiness in him, that kept up his faith by doing good, sharing bread with the hungry (being yeast) like the Good Samaritan, dispelling darkness from the society. Unlike the Scribes who justified their actions, the youth of today need to go beyond their self-expressions (self-interest), and be a yeast, by letting go of the ego. He also noted on the sin of omission in youth, neglecting one’s duty to do good to the one in need. Citing the gospel of the day, he told the youth to go and do likewise in order to be neighbours to others. This has to be the priority in life more than temple service; to be compassionate missionary of mercy. His last mandate was: be available, be holy and be cheerful. Concluding the YF, the Youth Director Fr. Patrick Lepcha said: “Life is not measured by length but by its depth. Therefore, discern well. Use the values (sparks) in the parishes, and light the fire….” In his printed message (booklet) he laid out five ways of being yeast: faithful to religious practices; diligent in studies and work; discipline and honesty in attitudes; respect towards all people of all faith and care for the Mother Nature.

 At final evaluation at individual parish/institution level, the groups expressed their satisfaction with the YF and wished that it be continued annually. They have appealed to all the Salesians to accompany them effectively all through the year and conduct more animation programs in their respective parishes. The report of the organizers’ evaluation held on the final day is yet to be made public.

In conclusion, transforming youth into ‘yeast’ in human family, honestly speaking, calls for a radical change in organizing any future Youth Fest. Going beyond “personal capability and Pastoral charity”, as recommended to the Youth Ministry delegates from every South Asian Provinces (Chennai, 31 Oct- 4 Nov, 2022) by Fr. Miguel Garcia, General Councillor for Youth Ministry: implement the possible by getting into  a plan-mentality and develop Youth activity in keeping with the Salesian charism in the present context. Therefore, the logistics could have been better co-ordinated by effective use of the ‘too-many’ organizing handlers, wholly managed by the Youth Director himself. Through an abled distribution of roles, they should have facilitated more group discussions and common sharing on crucial issues concerning the youth of the province by the help of better qualified resource persons; how we can coordinate better the sectors of education (schools), Young at Risk, Youth Centres (Parish), and other youth related activities under the SYM with its methods of functioning, and resource support to sustain it. Lastly, a Gospel Band, as was planned (cf. YF booklet) would have done better than the ‘RR Band’!

 

Bandel Walk Pilgrimage: in Search of Sacramentals or Sacraments!

 

The Marian shrine of Bandel Basilica has attracted thousands of pilgrims who flocked in on Sunday, 15^th January 2023 from 8.30 a.m. onwards. The pilgrims progressed in their ‘march’, reaching the Shrine of the Holy Rosary on foot, tired and torn with blisters, solely in search of grace. Thousands of pilgrims including men-women, young people and children started their walk from different starting points in Nadia, Hooghly, Howrah, Kolkata, 24 Paraganas, many  walking over 40 km distance bare foot as penance, promise and pilgrimage, while thanking God through Mary for favours received. Many lay leaders accompanied the pilgrims from their respective parishes. Clergy and the nuns were absent from such walk except one priest. The walking pilgrimage of its 67^th year, usually held on second Sunday of January, has been a traditional practice for many people from these neighbouring districts, organized by the Catholic Association of Bengal. Additionally, pilgrims from Kalyani Parish (Nadia) completed their 25^th Walk Pilgrimage this year. Bandel Walk was interrupted for the past two years due to the Covid-19 pandemic.

Peoples’ expeditions into popular devotions, preferring sacramental to sacraments, brought together thousands of pilgrims to the mantle of Our Lady of Happy Voyage. Those from South 24 Paraganas, Kolkata and Howrah began their walk after attending the usual early Mass at Happy Voyage Church, Howrah. The pilgrims carrying the cross walked down the Grand Trunk Road towards Bally bridge where they were joined by other pilgrims, walking through old colonial townships of Serampore, Chandernagore, Chinsurah along Hooghly river, before they reached the Basilica by 6.25 p.m.

The attraction towards Our Lady of Bandel, sends spirit-filled grace to many young and old to take up the ‘radical challenge’ to walk the way exploring individual and group devotions, with prayers and songs carrying with them candles, flowers and incense. With the decline of the elderly joining in the walk, the young generations have taken up the challenging tradition of old. They all come in search of the Mother who awaits eagerly her children. The statue of Our Lady of Happy Voyage eventually ‘lifts’ them up to her (many kneeling their way up the stairs!) for blessings and graces from above. Unlike other pilgrimages this one includes a well dedicated community effort with voluntary services from respective parishes with their banners, to ‘walk the faith’ as a ‘family’ under Mary’s mantle.

It emphasizes each one’s quest to express concretely his/her devotion. While many ‘walks’ to pay homage to Mary, saints and martyrs, are managed by Church authorities, this one is one of the laity, and by the laity. On arrival, right from 11 a.m., few Priests from Bandel Basilica blessed the pilgrims at the Church gate and received the pilgrims’ Cross late in the evening, and placed it before the main altar, before the Eucharistic celebration for the weary pilgrims. It was an appalling scene to see how the faithful struggled, stretched and rushed to touch the Cross for blessings! It proved a sacramental devotion, noisy though! Precisely observing so, the Prior in his homily expressed his ‘worry’ whether Catholic faith depended on sacramental (“rushing to touch the Cross” or on Sacraments (“approaching the Confessional”). While speaking of Mary’s trusted flight with the child Jesus to unknown Egypt, he questioned: “How many of us today would have the courage to manifest our faith in this manner…. With the faith that the Blessed Mother had?”

Often, the ‘adventurous’ open-minded fellow ‘pilgrims’ in their maiden efforts venture into the sacred spheres of their lives either invited or challenged by friends and relatives, or by mere chance. For some youth it meant a challenging adventure. Sitting tired in the Church for the Eucharistic celebration after a long walk, a young lady expressed: “I made this stomach-blowing walk from Bally (Howrah), in order to grow a bit strong in spirit, body and mind.” As the regular pilgrims moved through the pews of their past annual walk memories, their perseverance had a ‘prize’ to offer – grace from God.  As another young pilgrim while limping after a long leg-shivering walk, remarked, “I made this long walk to show my love for Mother Mary who has looked upon my family.” 

Thousands of pilgrims including followers of other faiths attended the annual Walk Pilgrimage to Bandel Basilica this year. Three priests concelebrated Mass and two others heard confessions. These pilgrims sought to separate themselves from the everyday concerns of the world, and spent time in the presence of God. On their return home, nourished by grace, they wish to live their faith better. The over-422 years old Bandel Shrine distinctively contributes to the spiritual growth of the ‘pilgrims’, whose ruminations will certainly sanctity their deep desire for that which is mysteriously Supreme. Built in 1599 by the Portuguese who set up their colony in Hooghly in the 16^th century, the Bandel Church holds the miraculous statue of Our Lady of Happy Voyage, which has become the ‘faith-focus’ for these pilgrims of Bengal and beyond.