একজন বৃহত্তর ব্যক্তিত্বসম্পন্ন সালেসীয় পুরোহিত, একনিষ্ঠ মিশনারী ও ধর্মীয় শিক্ষাবিদ: শ্রদ্ধাঞ্জলি – ফা: লুচিয়ানো কলুসি এসডিবি

“ধর্ম কেবল বিশ্বাস নয়, এটি মানুষের জীবনে প্রেম ও পরিবর্তনের শক্তি।”— ফা. লুচিয়ানো কলুসি এসডিবি

 

 

জীবন ও আহ্বান

 

ফাদার লুচিয়ানো কলুসি এসডিবি ছিলেন এক নিবেদিত সালেসীয় মিশনারী, আধ্যাত্মিক শিক্ষক ও সমাজকল্যাণের অগ্রদূত। এই মহান ব্যক্তিত্ব জন্মগ্রহণ করেন ৩ জানুয়ারি ১৯২৪ সালে, ইতালির এক সাধারণ কৃষি পরিবারে। সালেসীয় পরিবারে তিনি ছিলেন ছয়জন (ভাই-বোন) ধর্মীয় সদস্যের অন্যতম।

 ১৯৫০ সালে কৃষ্ণনগরের বিশপ রেভারেন্ড এল. আর. মোরো এসডিবি তাঁকে পুরোহিত রূপে অভিষিক্ত করেন এবং তাঁর দীর্ঘ ধর্মীয় জীবনের সূচনা ঘটে।

তিনি জীবনের প্রতিটি পদক্ষেপে সালেসীয় আদর্শ — “যুবদের জন্য, ভালোবাসায় কাজ করা” — এই মন্ত্রকে পাথেয় করে এগিয়ে চলেন।

ধর্মশিক্ষা ও শিক্ষাক্ষেত্রে তাঁর অবদান

ফাদার কলুসির অন্যতম শ্রেষ্ঠ অবদান হলো “Child Catechesis” নামে একটি প্রামাণিক ও বিস্তারিত গ্রন্থ, যা ১৯৭৮ সালে রচিত হয়।

এটি শিশুদের জন্য ধর্মশিক্ষার একটি প্রামাণিক ও সুসংগঠিত নির্দেশিকা ছিল, যেখানে বিশ্বাস, নৈতিকতা ও আধ্যাত্মিকতার মূল দিকগুলো সহজ ভাষায় তুলে ধরা হয়। এর মাধ্যমে ছোট বাচ্চারাও আধ্যাত্মিক ও নৈতিক মূল্যবোধ অর্জন করতে সক্ষম হয়।

তিনি বিশ্বাস করতেন— “শিশুদের ধর্মশিক্ষা মানে তাদের মন ও হৃদয়ে ঈশ্বরের প্রেম রোপণ করা।”

এই বইটি পরবর্তীতে বাংলা খ্রীষ্টীয় সমাজে ধর্মশিক্ষার মূল পাঠ্য হিসেবে ব্যবহৃত হয় এবং আজও এটি অনুপ্রেরণার উৎস।

 এছাড়া, মাদার তেরেজার  তত্ত্বাবধানে তিনি মিশনারী সিস্টারদের ধর্মশিক্ষাআর প্রশিক্ষণ দেন এবং বিভিন্ন ধর্মীয় কর্মসূচি সংগঠনে সক্রিয় ভূমিকা পালন করেন। কলকাতায় নীতিকা ডন বস্কো ক্যাটেকেটিক্যাল ও মাল্টিমিডিয়া কেন্দ্রের পরিচালকের দায়িত্ব পালনকালে তিনি আধুনিক অডিও-ভিডিও এবং মাল্টিমিডিয়া উপকরণ তৈরি ও প্রচারে নেতৃত্ব দেন, যা ধর্মশিক্ষার আধুনিকীকরণে গুরুত্বপূর্ণ ভূমিকা ফেলে। তদুপরি, বিভিন্ন ধর্মীয় কর্মসূচি সংগঠনে তাঁর অসাধারণ অবদান অতি প্রশংসিত হয়েছে।

ধর্মশিক্ষার আধুনিক পদ্ধতি ও প্রশিক্ষণের মানোন্নয়নে তাঁর অবদান ধর্মীয় সম্প্রদায়ের আধ্যাত্মিক উন্নয়নের পাশাপাশি সামাজিক ঐক্য বৃদ্ধি করে। তিনি সালেসীয় তরুণ সমাজের প্রতি গভীর মমত্তা ও আধ্যাত্মিক বিকাশের পাশাপাশি সমাজের অবহেলিত মানুষদের জন্য বাস্তবভিত্তিক উন্নয়নমূলক উদ্যোগ গড়ে তুলেছেন। তাঁর নেতৃত্বে ধর্মীয় শিক্ষা ও সামাজিক সেবার মধ্যে সুসমন্বয় প্রতিষ্ঠিত হয়ে বাঙালি খ্রীষ্টীয় সমাজে একটি শক্তিশালী আদর্শ স্থাপন হয়, যা সম্প্রদায়ের দীর্ঘস্থায়ী শান্তি ও উন্নয়নের ভিত্তি হিসেবে কাজ করছে।

প্রশাসনিক নেতৃত্ব ও সমাজসেবা

২০০০ থেকে ২০০২ সাল পর্যন্ত ফাদার কলুসি কৃষ্ণনগর ধর্মপ্রদেশের ভিকার জেনারেল পদে আসীন ছিলেন। তাঁর দূরদৃষ্টিতা ও আধ্যাত্মিক দৃষ্টিভঙ্গির কারণে ধর্মপ্রদেশে শৃঙ্খলা ও ঐক্য বৃদ্ধি পায়।

তিনি ধর্মশিক্ষা প্রশিক্ষণ, স্বাস্থ্যসেবা, শিক্ষা সহায়তা ও আবাসন প্রকল্পের মাধ্যমে সমাজের দরিদ্র মানুষের পাশে দাঁড়ান।

এই সময়েই তাঁর নেতৃত্বে প্রতিষ্ঠিত হয় “সঞ্জীবনী প্রশিক্ষণ কেন্দ্র” — যা, কৃষ্ণনগর ধর্মপ্রদেশের জন্য একটি সামাজিক-আধ্যাত্মিক অগ্রযাত্রার প্রতীক।

তিনি নিয়মিতভাবে বিভিন্ন ধরনের ধর্মশিক্ষা প্রশিক্ষণের  আয়োজন করতেন, যার মাধ্যমে ধর্মশিক্ষকরা সমাজের বাস্তব জীবনের সঙ্গে বিশ্বাসের সম্পর্ক আরও নিবিড় ভাবে বুঝতে পারতেন।

 তাঁর উদ্যোগে গড়ে ওঠে লো-রেট হাউজিং প্রকল্প এবং চালু হয় শিক্ষা ও স্বাস্থ্যসেবার স্পন্সরশিপ কার্যক্রম, যা গরিব ও শ্রমজীবী মানুষের জীবনমান উন্নত হবার পদ প্রশস্ত করে। এভাবে তিনি ধর্মশিক্ষা ও সমাজসেবার মধ্যে এক অভূতপূর্ব মেলবন্ধন গড়ে তোলেন।

 

সঞ্জীবনী প্রশিক্ষণ কেন্দ্র ও খ্রীষ্ট মন্দির: তাঁর চিন্তাধারার বাস্তব রূপ

১৯৯৪ সালে ফাদার লুচিয়ানো কলুসি মিসসিও, আইজিএসএস ও অন্যান্য দাতা সংস্থার সহায়তায় সঞ্জীবনীর নির্মাণ শুরু করেন। পরের বছর, ১৯৯৫ সালে, এটি তৎকালীন বিশপ লুকাস সরকার এসডিবি কর্তৃক আশীর্বাদপ্রাপ্ত হয়।

সঞ্জীবনী কেন্দ্রটি শুধুমাত্র প্রশিক্ষণ প্রতিষ্ঠান তা নয় — এটি ছিল কৃষ্ণনগরের আধ্যাত্মিক, নৈতিক ও সাংস্কৃতিক বিকাশের কেন্দ্রবিন্দু। এখানে নানান ধরনের সেমিনার, রিট্রিট, সামাজিক যোগাযোগের প্রশিক্ষণ, নারীদের ক্ষমতায়ন ও যুব নেতৃত্বের প্রশিক্ষণ অনুষ্ঠিত হত।

 

কেন্দ্রটির একটি বিশেষ বৈশিষ্ট্য ছিল এর অডিও-ভিজ্যুয়াল বিভাগ, যা গ্রামীণ এলাকায় ধর্মশিক্ষা প্রচারের জন্য ভ্রাম্যমাণ ইউনিট হিসেবেও কাজ করত।

ফাদার কলুসি বিশ্বাস করতেন যে, — “শিক্ষা তখনই জীবন্ত হয়, যখন তা মানুষের জীবনের বাস্তবতাকে স্পর্শ করে।”

সঞ্জীবনী প্রশিক্ষণ কেন্দ্র আজও তাঁর স্বপ্নের সাক্ষ্য বহন করছে— যেখানে আধ্যাত্মিকতা, সমাজসেবা ও শিক্ষা একত্রে বিকশিত হয়ে চলেছে।

সংস্কৃতিমূলক সুসমাচার প্রচারের একজন মিশনারী ক্যাটিকিষ্ট

 

ফাদার কোলুসির মিশনারী জীবন ধর্মশিক্ষামূলক শিক্ষা, পালকীয় যত্ন এবং সামাজিক উন্নয়নের প্রতি তাঁর নিবেদনের মাধ্যমে চিহ্নিত। তিনি নিম্নমূল্যের আবাসন প্রকল্প ও দারিদ্র্য বিমোচনের জন্য সহায়তা কর্মসূচির মতো উদ্যোগের মাধ্যমে মানুষের জীবনমান উন্নত করার চেষ্টা করেছেন ঠিকই। যদিও এই উদ্যোগগুলির নির্দিষ্ট সাফল্যের বিবরণ বা তথ্য সহজলভ্য নয়, তাঁর অবদান প্রশাসন, শিক্ষা এবং দাতব্য কার্যক্রমের ক্ষেত্রকে অন্তর্ভুক্ত করে—যা বিশ্বাস ও সামাজিক প্রয়োজনে সালেসীয় চরিত্রের সঙ্গে সামঞ্জস্যপূর্ণ।

 

পশ্চিমবঙ্গের একজন বিশিষ্ট মিশনারী, পালক ও ধর্মশিক্ষা কার্যক্রমের পথিকৃৎ হিসেবে ফাদার লুচিয়ানো কোলুসি অত্যন্ত বাস্তব ও দৃশ্যমান সেবা প্রদান করেছেন, বিশেষ করে কৃষ্ণনগর ধর্মপ্রদেশের ভিকার জেনারেল হিসেবে তাঁর কর্মকালের মাধ্যমে। স্থানীয় ভাষায় তাঁর দক্ষতা প্রমাণ করে যে তিনি জনগণের সংস্কৃতির সঙ্গে সম্পূর্ণভাবে আত্মস্থ হয়েছিলেন। তাঁর কৃতিত্বের মধ্যে রয়েছে বিশ্বাসগঠনের স্মৃতিস্তম্ভসমূহ—কলকাতায় নিতিকা ডন বস্কো, কৃষ্ণনগরে সঞ্জীবনী ও খ্রীষ্ট মন্দির—যেগুলি তাঁর মিশনারী ও সংস্কৃতিমূলক সুসমাচার প্রচারের দূরদর্শিতার জীবন্ত সাক্ষ্য। 

ধর্ম ও সমাজের সমন্বয়

ফাদার কলুসির অন্যতম সাফল্য ছিল ধর্মকে ব্যক্তিগত বিশ্বাস থেকে সামাজিক রূপে উত্তীর্ণ করা। তিনি বিশ্বাস করতেন, ধর্মশিক্ষার লক্ষ্য শুধু প্রার্থনা শেখানো নয় বরং মানুষের মধ্যে নৈতিকতা, সহানুভূতি ও ন্যায়বোধ গড়ে তোলা। সেই জন্য ধর্মীয় কার্যক্রমগুলো শুধু আধ্যাত্মিকতায় সীমাবদ্ধ না থেকে সামাজিক কল্যাণ ও মানবসেবায় ব্যাপক ভূমিকা নিতে শুরু করে। সেই কারণে তার নেতৃত্বে ধর্মীয় নেতৃত্বের দৃষ্টিভঙ্গি 

সম্প্রসারিত হয়ে সমাজকল্যাণ ও মানবসেবার মাধ্যমে আত্মিক ও সামগ্রিক উন্নয়নের সমন্বয়ে রূপ নেয়, যা ধর্মকে ব্যক্তিগত বিশ্বাসের বাইরে নিয়ে গিয়ে সামাজিক পরিবর্তনের শক্তি হিসেবে প্রতিষ্ঠিত করে।

তাঁর কর্মজীবনে ধর্মীয় শিক্ষা, সমাজসেবা এবং প্রশাসনের এক সুন্দর সমন্বয় লক্ষ্য করা যায়।

এই দৃষ্টিভঙ্গি বাঙালি খ্রীষ্টীয় সমাজে এক নতুন চিন্তাধারা প্রতিষ্ঠা করে — বিশ্বাস ও মানবসেবার মিলনই প্রকৃত ধর্ম এই মন্ত্রই তিনি বিশ্বাস করতেন।

 

অন্যায় গ্রেপ্তার ও মানসিক দৃঢ়তা

২০০৫ সালে জীবনের শেষ অধ্যায়ে ফাদার কলুসি এক নির্মম ঘটনার সম্মুখীন হন। একটি প্রশাসনিক বিভ্রান্তি ও স্থানীয় অসন্তোষের ফলে তাঁকে অন্যায়ভাবে গ্রেপ্তার করা হয় — যা সমগ্র ক্যাথলিক সম্প্রদায়কে ব্যথিত করে। বয়স্ক এই ধর্মযাজককে বিনা ব্যাখ্যায় থানায় নিয়ে যাওয়া হয় এবং পরে স্থানীয় মানুষদের প্রতিবাদে তাঁর মুক্তি মেলে।

কৃষ্ণনগরের বিশপ তৎকালীন সময়ে বলেন -“ফাদার লুচিয়ানোকে গ্রেপ্তার করে পুলিশ একটি গুরুতর ভুল করেছে। এই ঘটনা আমাদের সমাজে গভীর আঘাত হেনেছে।”

এই ঘটনায়ও ফাদার কলুসি নিজের শান্ত ও সহিষ্ণু মনোভাব দিয়ে সমাজে ক্ষমা ও ন্যায়ের বার্তা প্রেরণ করেন। তিনি কখনো প্রতিশোধ চাননি — বরং তিনি দেখিয়েছিলেন, সত্যিকারের বিশ্বাসী কখনো ভয় পায় না।

উত্তরাধিকার ও প্রেরণা আজও জীবন্ত

২০১০ সালের ২ অক্টোবর তিনি তাঁর ধর্ম জীবনের হীরকজয়ন্তী উদযাপন করেন এবং মাত্র নয় দিন পর ১১ অক্টোবর ২০১০ তাঁর পার্থিব যাত্রা শেষ হয়।

তাঁর জীবন ছিল ধর্ম, শিক্ষা ও মানবসেবার এক মহৎ সংকলন,  ছিল এক দীর্ঘ, পরিশ্রমী ও ফলপ্রসূ যাত্রা — যেখানে ধর্ম, শিক্ষা ও মানবসেবা একত্রে বিকশিত হবার সুযোগ পেয়েছিল। তিনি যে বীজ রোপণ করেছিলেন, তা আজও বাঙালি খ্রীষ্টীয় সমাজে আধ্যাত্মিক আলো ছড়িয়ে দিচ্ছে।

ফাদার কোলুসির কাজের সাফল্যের মধ্যে রয়েছে—ধর্মশিক্ষার মৌলিক গ্রন্থ রচনা ও মাল্টিমিডিয়া ধর্মশিক্ষা উপকরণ তৈরি; এক সংকটময় সময়ে কৃষ্ণনগর ধর্মপ্রদেশ পরিচালনা করে প্যারিশ কাঠামো ও সাধারণ বিশ্বাসীদের অংশগ্রহণকে সুদৃঢ় করা; গ্রামীণ পর্যায়ে পৌঁছাতে নিয়মিতভাবে ধর্মশিক্ষকদের সহায়তা ও প্রশিক্ষণ প্রদান; নিম্নমূল্যের আবাসন ও স্পনসরশিপ কর্মসূচির মাধ্যমে সামাজিক উন্নয়নে সক্রিয় অংশগ্রহণ; এবং কলকাতার সেন্ট মাদার তেরেজার মতো বিশিষ্ট ব্যক্তিত্বের সঙ্গে সহযোগিতা করে তাঁর “মিশনারিজ অব চ্যারিটি” সংঘকে আধ্যাত্মিক ও ধর্মশিক্ষামূলক সহায়তা প্রদান।

সালেসীয় সহধর্মী, কৃষ্ণনগর ধর্মপ্রদেশের যাজকগণ, বিশ্বাসী, বন্ধু, পৃষ্ঠপোষক ও শুভানুধ্যায়ীরা সর্বসম্মতিক্রমে তাঁকে একজন বিশিষ্ট মিশনারী, পালক ও পশ্চিমবঙ্গের ধর্মশিক্ষা কার্যক্রমের পথিকৃৎ হিসেবে শ্রদ্ধাভরে স্মরণ করেন। তিনি বিশপ লুকাস সরকারের সঙ্গে মিলিত হয়ে নারী ধর্মীয় সংঘ গঠনে সহায়তা করেছেন এবং ধর্মপ্রদেশের সেমিনারির বিকাশেও গুরুত্বপূর্ণ অবদান রেখেছেন।

 উপসংহার

ফাদার লুচিয়ানো কলুসি এসডিবি ছিলেন এমন একজন সালেসীয় যাজক, যিনি ধর্মকে জীবনের আনন্দ, সমাজের উন্নতি ও মানবতার বিকাশের সঙ্গে এক সূত্রে গেঁথে ছিলেন। তিনি ধর্মশিক্ষায় আধুনিকতার দিগন্ত উন্মোচন করেন, ধর্মপ্রদেশে শৃঙ্খলা বজায় রাখতে সাহায্য করেন এবং সমাজে দরিদ্রদের উন্নয়নে ভালোবাসার স্পর্শ ছড়িয়ে দেন।

ফাদার লুচিয়ানো কোলুসিকে স্মরণ করা হয় একজন “মহান হৃদয়ের যাজক” হিসেবে, যিনি তাঁর জীবনের কর্মে প্রশাসনিক দক্ষতা, ধর্মশিক্ষার প্রতি উৎসাহ এবং সামাজিক মিশনকে সুন্দরভাবে সমন্বয় করেছিলেন। আজ তাঁকে স্নেহভরে স্মরণ করা হয় এক অভিজ্ঞ মিশনারী এবং বাংলার ধর্মশিক্ষা কার্যক্রমের একজন পথিকৃৎ হিসেবে—একজন বিশ্বস্ত আত্মা, যিনি পশ্চিমবঙ্গের ক্যাথলিক মণ্ডলীর এক নতুন মুখচ্ছবি গঠন করেছেন এবং এই স্থানীয় মণ্ডলী—ঈশ্বরের জনগণ—পুনর্গঠনের জন্য দৃঢ় ভিত্তি স্থাপন করেছেন।

ইতালির নিজ গৃহ ত্যাগ করে মাত্র ১৬ বছর বয়সে ভারতে আগমন থেকে শুরু করে ৮৬ বছরের পরিপূর্ণ জীবনের শেষ পর্যন্ত তিনি ভালোবাসার সুসমাচার প্রচার এবং নানাভাবে বিশ্বাসীদের শিক্ষাদানে নিজেকে সম্পূর্ণভাবে উৎসর্গ করেছিলেন। ভারতের ক্যাথলিক মণ্ডলী, বিশেষত কৃষ্ণনগর ও কলকাতায়, তাঁর অবদান চিহ্নিত হয় এক সহানুভূতিশীল দৃষ্টিভঙ্গিতে—যা বিশ্বাস, প্রশাসন ও সামাজিক-অর্থনৈতিক উন্নয়নের মাধ্যমে খ্রীষ্টীয় সমাজকে শিক্ষিত, সংগঠিত ও উন্নত করার চেষ্টা করেছে।

আজ কলকাতা সালেসিয় প্রদেশ তার ১০০ বছর পূর্তি উপলক্ষে এক মহান সাফল্যের সাক্ষী হচ্ছে, যখন তারা ২০২৫ সালের ১১ই অক্টোবর, তাঁর ১৫তম মৃত্যুবার্ষিকী উদযাপন করছে – একজন সাহসী মিশনারির জীবনের উজ্জ্বল স্মৃতি—যিনি নিজেকে সম্পূর্ণভাবে নিঃশেষ করেছিলেন, বিশেষ করে স্থানীয় মণ্ডলী ও দরিদ্রদের সেবায়।

আজও তাঁর জীবন আমাদের মনে করিয়ে দেয়—“বিশ্বাস যদি কর্মে প্রকাশ না পায়, তবে তা কখনোই পূর্ণ নয়।”

তাঁর স্মৃতি বাঙালি খ্রীষ্টীয় সমাজে আলোকের উৎস, তাঁর আদর্শ বিশ্বাসের শক্তি ও মানবসেবার প্রতীক হয়ে চিরকাল বেঁচে থাকবে মানুষের অন্তরে। 

A COLOSSAL SALESIAN FR. LUCIANO COLUSSI : A DEDICATED MISSIONARY AND RELIGIOUS EDUCATOR

 

 

Fr. Luciano Collusi SDB was a devoted Salesian missionary and an esteemed expert in religious education who made significant contributions to the Bengali Christian community. Born on 3 January 1924 in Italy and having passed away on 11 October 2010, after having celebrated his diamond jubilee of his ordination on 2 October, 2010, he left a lasting legacy through his work in spiritual formation, education, and social welfare. Fr Luciano belonged to an agrarian family with six professed religious in the Salesian Family. He was privileged to be ordained priest by Bishop L. R. Morrow on 7 December 1950, and had very close association with him for many years, serving as the diocesan Director of Liturgy and Catechesis, besides being the parish priest of the Cathedral parish. He took pride in claiming that ‘If ever there was one who inherited Bishop Morrow’s catechetical mantle’, it is he himself.

 

He served extensively in India, in the Salesian Province of Kolkata, notably in the Krishnagar Diocese where he was appointed the Vicar General and later on 2nd June 2000 Fr. Luciano Colussi was elected Administrator of the Diocese. From 2000 to 2002, he served as the Administrator of the Krishnagar Diocese, where he provided skilled and well-organized administrative leadership. He very efficiently looked after the diocese for two years. As the Vicar General, he involved in administration and providing pastoral leadership during the absence of the bishop, including preaching retreats and assisting the faithful. He contributed significantly to educating Catholics in the faith and was active in social and missionary works. He took keen interest in evangelization of the people for which he organized one-week courses for catechists every month. In his tenure we find the flourishment of all the commissions and associations, such as 'Christo Parishad', SCC, Family Commission, Liturgical Commission, and so on. On 24th May 2001, the feast of Mary Help of Christians, the Salesians officially handed over the Bishop's House to the Diocesan Clergy. Until this day, Salesian community used to reside in Bishop's House. 

He regularly organized monthly catechetical training courses, helping religious educators deepen their connection with human society, ensuring that religious education transcended theoretical teaching to embody ethics and humanity in daily life. His stewardship extended from the Catechetical Commission to the Family and Liturgical Commissions, strengthening their development and activities. Father Colussi was also active in local social service and the welfare of laborers, earning widespread praise for initiatives like affordable housing projects and sponsorship programs that improved the lives of the poor and marginalized. He continued the Salesian tradition of pastoral zeal by promoting local vocations and supporting the diocesan clergy.

Father Colussi’s contributions were multidimensional, bridging religious education, administration, and social welfare. Under his leadership, with the help of some of his benefactors and charitable associations, the Krishnagar Diocese launched low-cost housing schemes and sponsorship programs for education and healthcare, which significantly impacted underprivileged communities. His efforts to modernize catechesis and improve training standards enhanced both the spiritual growth and social unity of the religious community. Deeply devoted to Salesian youth and their spiritual development, he also initiated pragmatic development programs for neglected sections of society. Through his leadership, a harmonious coordination between religious education and social service was established, creating a strong model within the Bengali Christian society that serves as a foundation for lasting peace and progress. His administrative leadership in the Krishnagar Diocese brought greater discipline, transparency, and cooperation among Christian followers, expanding religious activities beyond spirituality to embrace social welfare and humanitarian service. Under his guidance, religious leadership evolved to integrate social welfare and human service, thus transforming religion into a force for social change beyond mere personal faith.

 

Nitika Don Bosco Catechetical & Social Communication Centre

 

As the director-founder of the Don Bosco Catechetical and Multimedia Centre in Kolkata (known as Nitika Don Bosco), inviting experts from Italy to develop audio-visual catechetical materials such as the program on Mother Teresa’s work, he pioneered the use of modern audio-visual and multimedia tools in religious education, playing a key role in its modernization. He was entrusted

by Mother Teresa herself to provide catechetical training to her Missionaries of Charity sisters. Beyond writings, he organized frequent one-week courses for catechists, significantly fostering faith education among lay and religious people in the diocese. He was also the Catechetical Director of the Kolkata Arch-Diocese, as well. Catechetics India is a quarterly published by Nitika-Don Bosco, Calcutta established in August 1983, under the title, as a quarterly Faith formation journal for catechists and religion teachers. The first editor was Fr. Luciano.  He wrote the book, “Bishop Morrow - A Man who Lived for Catechesis” as the Vicar General of Krishnagar Diocese, who was a close associate of Bishop L. R. Morrow. Furthermore, his outstanding work in training missionary sisters under the guidance of Mother Teresa and organizing various religious programs earned him considerable acclaim. Besides, Child Catechesis, The Choice, Universality of Tagore, he authored several other works that established a modern and extensive approach to religious education for children and youth.

 

His book "Child Catechesis" published by Don Bosco Catechetical Centre in 1978, which contains 368 pages focused on catechetical education for children. He also wrote about catechetics and church-related topics, including an article titled "Bishop Morrow: A Man Who Lived for Catechesis," highlighting pastoral approaches and catechetical work. Additionally, Fr. Colussi contributed to historical and missionary works, such as one published about the Portuguese era and the church history in India. His missionary and catechetical work extended to social communication and liturgical publication within the Salesian mission context.

Multi-Media Production and Catechetical Publications

 

Documentary visual materials about Fr. Luciano Colussi SDB are scarcely available, mainly as historical and commemorative resources related to his missionary work and leadership in Kolkata and Krishnagar (West Bengal), and with few Salesian institutions. Audio-visual programme: In 1977, Fr. Luciano Colussi arranged for Salesians from Italy to produce slides documenting Mother Teresa’s work for an audio-visual programme entitled “Mother Teresa” in Calcutta. He produced and edited such many other resources during his whole tenure at Nitika for audio-visual programs, or for catechetical purposes. The Catechetical and Multimedia Centre, which he founded had more visual and documentary materials either produced by him or related to his activities. Digging into the Salesian institutional archives and social communication departments, we find that as the editor of Catechetics India and creator of catechetical materials produced at the multimedia center through his initiatives are partially preserved – some visual and documentary resources may be accessible via diocesan archives and Salesian communication networks as well.

Fr. Luciano Colussi SDB is known for editing and producing publications focused on Salesian themes, especially catechetical materials and missionary resources. He curated a well-equipped Catechetical Library at Nitika, with best of the Catechetical collections ever. Sad, that the library does not exist anymore in its original location. It is almost disintegrated and dismantled! He was responsible for several catechetical training publications for Salesian missions in India at Nitika Don Bosco, it being the national catechetical and multi-media centre for whole of Salesian provinces in India. He edited commemorative and historical publications, such as the fourth edition of A Bandel Church and Hooghly in Bengali, published by him and printed at S. Joseph Training Institute of Printing, Krishnagar. News posts commemorating his work including articles about his missionary legacy from the archives of the Diocese of Krishnagar and of Salesian Province Kolkata, or associated church institutions are meagre including some unpublished materials. It is a sad story that resources produced by Fr. Luciano Colussi and sources of reference on him including his obituary, are not preserved. So are the original audio-visual documentation and reports of commemorative events and meetings, for future research or historical purposes. His editorial works are also be associated with catechetical and youth and faith-focused Salesian Journals like Kristu Jyoti Journal, Bosco Udayam,  and magazines named Milon Bithi, Jubo Probhao, Jibonbani in Bengali and handbooks, with references in historical Salesian social communications studies and institutional archives.

A Spiritual Giant Passed the Baton On

 

Fr Luciano is remembered affectionately as a veteran missionary, as well as a pioneering catechetical minister in West Bengal, especially in the Archdiocese of Kolkata and that of Krishnagar. Situated on Nabadwip Road, Krishnagar, Nadia, Fr. Colussi started the construction of Sanjivani Socio-Pastoral Centre of the Diocese of Krishnagar in 1994 with the help of agencies, like MISSIO, IGSS, Salesian Fr. Alessi's friends and other local contribution. It enjoys its own particular identity in matters of property and administration, direction and programming, internal affairs and openness to externs. It offers various training courses on moral, social, religious, educational, cultural, agricultural, technical and economic matters; programmes on family and civil life (Health, Relationship, Social Communication, Art and culture such as: music, dance, drama, painting etc.); seminars, retreats, conventions with residential facilities for up to 70 persons. It is equipped with Audio-Visual Department. It used to produce audio and Video Cassettes and offered training on Audio-Visual. The centre provided with a vehicle as mobile unit to carry out the same training in villages and mofussil areas. Sanjivani continues imparting animation on spiritual, moral, educational and cultural matters, following his path. 

 

Fr. Luciano, a multifaceted personality who left his home in Italy at 16 and lived upto a ripe old age 86, spreading the gospel of love and instructing the faithful in various capacities. The Salesian family and friends had expressed sentiments of sorrow at the passing away of a great soul who moulded the face of the Church in West Bengal. From 1992 Fr Luciano served as Vicar General of the diocese of Krishnagar. During this period one of his great achievements was the construction of Cristo Mandir at Krishnagar, dedicated to the people of Bengal, depicting the life of Christ through the media of architecture and sculpture. The history of salvation is enmeshed in secular history and retold in colour and shapes.

Fr Luciano Colussi - A Dynamic Missionary who was Detained

 

Although he was suffering from various ailments, at a later stage he was hospitalized for pneumonia. His condition aggravated as all his vital organs collapsed. Fr Luciano finally left for his eternal abode on October 11, 2010. Bidding a tearful farewell to Fr Luciano Colussi on October 13, 2010 at Bandel Basilica one witnessed over 2,500 people who braved the rain at the funeral ceremonies that lasted three hours in the presence of 98 Salesian and diocesan priests – a record number. 

Fr. Maria Arokiam Kanaga SDB, Ex- Regional Superior, had commended at his funeral saying that Fr Luciano was a dynamic Missionary in Bengal, who integrated fully into the culture of the people as seen by his mastery of the local language. During his extraordinary visitation to the Province, Fr Luciano translated in 3 to 4 sentences what he said in one sentence, which highlights his trait as an instructor and good teacher. In fact, during the final oration, all the speakers accentuated his qualities as a friend of the poor, a vibrant missionary who established local parishes and who effectively imparted faith through text, pictures, music, sculpture and other art forms. The then Archbishop Lucas Sircar said, "Fr Luciano Colussi lived an honorable life which glorified God through his hard work, missionary zeal, music and a special love for our Blessed Mother Mary."

 

The arbitrary arrest of this 81-year-old Salesian priest and Vicar General of the Diocese of Krishnagar, had deeply shaken the Catholic community in eastern India. Without explanation, police entered the Bishop’s House on February 12, 2005, and detained the Italian-born priest, allegedly over a personal vendetta after he refused to renew the contract of a physiotherapist at a diocesan clinic. Allegedly, it was a sequel to the Sanjeevani Diocesan Pastoral Center’s failure to "oblige" the Nadia SP Benoy Chakrabarty, who wanted to use the Center’s recording studio in Krishnagar to record his personal songs. He was given permission, but later when the SP"s recording timings clashed with the center’s urgent pastoral engagements, the permission was denied. Though released the same day through the intervention of the Sisters of Mary Immaculate and a local legislator, police violence soon followed in nearby Nirmal Nagar, where men and women were beaten. Bishop Joseph Gomes condemned the “grave abuse” and described the damage to the Catholic community as “colossal,” with many now feeling unsafe and vulnerable under a system seemingly biased toward the majority community.

Despite appeals for calm, Catholics protested at police headquarters demanding an apology; clashes ensued, leaving several injured and eleven arrested. The West Bengal Minorities Commission then urged the state home department to probe the matter and furnish a report. Separate complaints were also lodged with the West Bengal Human Rights Commission and I- G, South Bengal. The incident, local leaders fear, exposes the growing insecurity and marginalization of Christians in the region. A local Catholic leader did express his fears to AsiaNews: "If this could happen to such a well-known and well-respected personality like Fr Luciano Colussi, anything can happen to us. This is true in today’s India.

A Missionary Catechist of Inculturated Evangelization

 

Fr. Colussi's missionary life is marked by dedication to catechetical education, pastoral care, and social upliftment through initiatives such as low-rate housing schemes and sponsorship programs to alleviate poverty among the people, although detailed specific success stories or records of these initiatives are not widely documented online in the sources retrieved. His contributions embrace administration, education, and charitable endeavors consistent with Salesian charism in service to both faith and social needs. Fr Luciano with outstanding qualities as a missionary, pastor and a pioneer of catechetical works in West Bengal has done a highly tangible service through his ministry as Vicar General in the diocese of Krishnagar, who integrated fully into the culture of the people as seen by his mastery of the local language. He has to his credit the erection of monuments of faith formation, namely, Nitika Don Bosco in Kolkata, Sanjeevani and Cristo Mandir at Krishnagar.

Being involved in administration and pastoral support, his missionary work focused on educating Catholics, social upliftment and sponsorship. His missionary life was marked by a deep commitment not only to faith formation but also to social welfare. Under his leadership, these social welfare schemes and sponsorship works aimed at alleviating poverty were undertaken, reflecting his holistic approach to mission — integrating spiritual education with tangible improvements in people's living conditions. This approach aligned with Salesian values of uplifting the marginalized through education and social action. He also contributed to historical and communication aspects in the Salesian mission. We find the writings and books by Fr. Luciano Colussi SDB, and a biodata with success stories and his achievements especially in the field of Catechetics and as the Vicar General of Krishnagar diocese, doing the administration, giving an overall perspective of his missionary life in educating the Catholics to the faith, and resolving the poverty of people through financial support. 

 

As a good Catechist-teacher who knew to explain and teach, he had the extraordinary quality in a descriptive and elaborate way, which highlight his trait as a good pedagogue. In fact, he was a dedicated Salesian missionary and catechist who made significant contributions to the Church, especially in the fields of catechetics, pastoral administration, and social welfare. He was friend of the poor, a vibrant missionary who established local parishes and who effectively imparted faith through text, pictures, music, sculpture and other art forms.  + Archbishop of yesteryear, Bp. Lucas Sircar had this to say, “He lived an honorable life which glorified God through his hard work, missionary zeal, music and a special love for our Blessed Mother Mary.”  Fr Luciano composed many Bengali hymns, and are still being sung by the simple faithful in the villages from the Bengali Prayer book named Amar Sohochor.

 Achievements and Legacy Live On

Fr. Colussi’s achievements included: authoring seminal catechetical literature and developing multimedia catechetical tools; administering the Krishnagar Diocese during a critical period, strengthening parish structures and lay participation; supporting and training catechists regularly to reach the grassroots; engaging actively in social upliftment through housing and sponsorship programs; collaborating with renowned figures like St. Mother Teresa of Kolkata, supporting her Missionaries of Charity through spiritual and catechetical assistance. Salesian confreres, diocesan priests of Krishnagar, faithful, friends, benefactors and well-wishers all acknowledge his outstanding qualities as a missionary, pastor and a pioneer of catechetical works in West Bengal. He helped founding diocesan congregations for women religious with Bp. Lucas Sirkar, and contributing to the diocesan seminary development as well.

 

Among other things the highly tangible service done by Fr Luciano was through his ministry as Vicar General of the diocese of Krishnagar from 1992. He has to his credit the erection of monuments of faith formation namely, Nitika Don Bosco in Kolkata, Sanjeevani and Cristo Mandir at Krishnagar. He played a major role in designing educational and religious spaces, through the media of architecture and sculpture. During his tenure as Vicar General, one of his great achievements was this construction of Cristo Mandir at Krishnagar with the help of a Catholic Artist Mr. Dilip Michael Biswas, which features murals, statues, and paintings illustrating Christ's life, dedicated to the people of Bengal. 

The history of salvation is enmeshed in secular history and retold in colour and shapes. The wish of this missionary who projected and built this Holy Temple, is that all who visit this Mandir should be “inspired to live more meaning­fully their daily assignments by having a model before their eyes and their hearts.”

 

Conclusion

 

Fr. Luciano Colussi is remembered as a "priest with a great heart" who balanced administration, catechetical zeal, and social mission in his life's work. Today, he is remembered affectionately as a veteran missionary, as well as a pioneering catechetical minister in Bengal– a faithful soul who moulded the face of the Church in West Bengal and laid solid foundation in rebuilding the local Church – the People of God. This multifaceted personality, who left his home in Italy at 16 and lived upto a ripe old age 86, spreading the gospel of love and instructing the faithful in various capacities. His contribution to the Catholic Church in India especially in Krishnagar is marked by a compassionate approach that sought to educate, administer, and uplift communities in faith and socio-economic well-being. The Salesian Congregation has won a great triumph, in celebrating the 15^th memorial death anniversary –11^th October 2025– of a vibrant life of a valiant missionary who emptied his whole ‘self’ particularly for the local Church, in service of the poor.

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.