THE UNIVERSAL UNDOING MYSTERY

 

By her, "Behold, I am the handmaid of the Lord. May it be done to me according to your word," Mary exhibits such faith and thereby undoes the refusal of Eve. And this fiat to the impossible made possible the Incarnation of God. In accepting the seduction of the alluring Mystery, she allowed God’s love to become enfleshed for the transformation of the world.

In the Catholic faith, Mary is praised as the Mother of the Church, the matrix of all discipleship. What this means is that her fiat is the ground and model of every disciple’s response to God’s desire for incarnation. Meister Eckhart said that all believers become "mothers of Christ," bearers of the incarnate Word, in the measure that they acquiesce to the divine passion to push concretely into creation.

Reflect: In what ways have you said "yes" to the mystery of God? What is the result?   

--- Bishop Barron

By decree of the Emperor, Mary and Joseph found themselves forced to leave their people, their home, and their land, and undertake a journey to be registered in the census. This was no comfortable or easy journey for a young couple who were about to have a child. At heart, they were full of hope and expectation because of the child about to be born. Yet their steps were weighed down by the uncertainties and dangers that follow those who must leave home behind.

 

—Excerpt from On Love by Pope Francis

A PROPHET, REJECTED IN OWN COUNTRY

    

In Matthew’s account, the rejected Jesus at Nazareth, refers to himself as a prophet. More than a prophet Jesus is the Word Incarnate - the Truth in person. According to the OT, a prophet is a religious visionary and truth-teller, someone who feels with God and speaks out that felt experience. They speak truth to power. As he/she stubbornly sees the world through the lens of God’s word and speaks the truth, it implies opposition, confrontation, and critique. Prophets often spoke a ‘message from God’ while reading the signs of the times, spoke of God’s revealed truth into that particular situation, as a warning of what was to come if one did not follow the way. They simply and fearlessly pointed out the obvious (John the Baptist spoke bluntly against Herod the Tetrarch living with his brother’s wife). 

 Today’s prophets do not  condemn a person, instead, presents God’s word to evoke and provoke in order to enlighten others, and help to come face-to-face with the living God. We all need to heed to the “prophets'' of our days and participate in the prophetic ministry of Christ by incarnating God’s word within a particular situation; allow them to inform our way of thinking, acting, and speaking. Their ‘insights’ are the lens by which we read the signs of the times. John’s outspoken truth cost him his head. The nonsensical pride and vanity of the day can make people spineless. Persons become unable to resist the lure of the world. Sin strives.  Conscience and truth are compromised. Prophets, in such situation, become a light in the darkness. They give witness to us. We all are called to follow in the same prophetic path, remaining firm in the truth. Can we be counted among the prophets of our days? 

 The Present Day Prophets

It is time to listen to the prophets of today. Swami Agnivesh and Stan Swamy have been led to their death; so too many, innocent though, are languishing behind bars. Hans Kung died recently, unreconciled with the doctrinal Church. A Prophet raises up the conscience of the people with an existential and contextual significance. Persecuted as God’s servant ((Jn 15:20) Stan Swamy proved his prophetic identity, through a fuller participation in paschal mystery by self-emptying, for the sake of the marginalised and the exploited Adivasis in India (cf. Edwin Rodrigues, editorial, VJTR, 85(August 2021)8, p.4). Stan resisted inequality, and took prophetic stand for justice and human rights. A true prophet infuses valour and courage in persons, to be other prophets in the society. Like Stan, many a prophet, serve as a “grain of wheat that falls to the ground and dies” (Jn 12:24) through their upright life and struggle. Prophets express dissent and raise questions, to right the wrong through a strength of character. While the common people acclaim them, they face criticism and condemnation from the authority, for whom they are a threat. Prophets commit themselves to the cause of the most vulnerable and speak out for them through critical thought and action. They are the ‘salt’ and ‘leaven’ on this earth, to energize and bring new life in the people.

 Many prophets are still existing today through their extraordinary life of dedication to truth and justice. Many are critical of the Church, and yet are loyal to her despite of difficulties. Some are treated harshly by the Church and the society. Yet, they continue asking questions that calls for reflective answers. Many dare making significant contribution to the society and to the Church. Some recognize their prophetic nature manifested through their work and teaching. They serve as the signposts for a journey of radical transformation and change. Many of them prophesy through their writings and critics. In this changing time, their actions and words sum up their prophesying. The prophets seize the moment as ‘hot’, and alert others to opportunity for change, towards new direction. But often enough, the prophet in them is ignored, their words rejected. But in course of time, they are recognized, and the truth they hold to is acknowledged. Jesus had experienced so:  "A prophet is not honoured in his own home town"(Jn 4: 44). "No prophet is ever accepted in his own country" (Lk 4:24).

If we but listen, the words of prophesy continue to echo down the years, convincing people to follow the path that one should tread. Its vision continues creeping in. Their words continue to teach and take form, as people begin to imprint them in their minds and hearts. It disturbs, though, the peace of mind. That is what the prophets do. They dare disturb human silence, ask questions and suggest ways to follow. Like John the Baptist, the voice of the prophet leads to discomfort. Today, they raise issues that many avoid listening. Prophets today raise the problem of climate change and on caring for creation, for the sake of all, for now and for the future. They challenge our style of living, our values and judgments. They persist on saying, “listen before it is too late”. The Old Testament Prophets told a story for their people, in order to reflect, in practical terms, on the perceived will of God for their lives. The voice of John the Baptist, crying in the wilderness, drew attention of the people to Jesus. Prophets earn the title of prophet by their courage, examples and their fearless voice.

 Men and women of such fortitude and courage, point the direction that we must all follow. Some are titled ‘saints, others are passed by, unacknowledged.  Yet, their rippled impact is felt on our lives. If one discerns and observes, their prophecy becomes real. Prophets are persons, set aside, chosen from the people, to tell a story with a radical vision. In Deuteronomy we read, "The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him" (Deut 8.15). All faith traditions have their prophets, who tell a story to inspire and act. The Global Ethic Foundation (1996) of Hans Küng promotes dialogue between the faiths for peace and unity. Prophets give guidance, to which we need to listen and adhere to. But how? Prophetic words are written out there, if we are only ready to read them in our times. (cf. Chris McDonnell, https://international.la-croix.com/news/religion/prophecy-in-our-time/14349, 5.9.2021)

The Secular Lay Prophets

There are more lay prophets than the ‘clerical’ ones. The pandemic has precipitated a situation that ushered in many such lay prophets – doctors, nurses, social workers, health centres, etc., often without reputation.  They are known for taking decisive action to deal with the immediate solution to problems presently felt through a "leap of faith". These lay prophets rise above the reality of religious practices and rituals, in order to serve the society with responsibilities. During the past pandemic seasons since its start, many of them have not taken any vacation. Many stayed away from families for months just to serve the sick. Today’s lay prophets have started serving the Church and its clergy as official representatives in socio-secular fields and in the governance of the Church.  They serve as close collaborators with the Church authority, in a move that is “audacious, even prophetic”, entailing risks though. For them it is further more prophetic in being careful not to become an authoritarian "clericalized layperson". Instead, they try to promote complementarity between the different states of life while keeping in tune with the society and the representative of the "people of God". In fact, thy are ‘models’ to follow, in order to build a new reality. It is a lay culture of participation, which demands for progressive ecclesial changes by being discreetly outspoken. All the baptized are called to participate more fully (prophetically) in the life of the Church, motivated by more pragmatic considerations. It is more than doing a job as priests or laity. Now is the time and a chance to better appropriate a prophetic process in the life of the Church. (Cf. Mélinée Le Priol, Leap of faith leadership, https://international.la-croix.com/news/religion/diocese-in-switzerland-becomes-a-laboratory-for-lay-leadership/14724, 30.7.2021).

Prophets dream dreams.  They are essential for the world's evolution (Cf. Brendan MacCarthaigh, https://international.la-croix.com/news/ religion /dream-and-take-a-first-step/14832, 5.9.2021). They think and talk more seriously about dreams beyond mere expectations. These lay prophets anticipate the Kingdom of God while suffering ridicule and head-on opposition. Following certain ideals in life, they buy into a new interpretation of life, and dare promote it, in the midst of opposition. Such prophetic dreams are dangerous.  These dreamer-prophets come to us as unpleasant, yet history will speak of them in future.

 

Subtle Superstitions in a Make-Belief India

 Like the Muslims, Christians in India are a minority. There is no near scope for them to turn into majority. The majority Right-Wing Hindus’ mistrust on the minority is a warning for the rest of the Indians. There is animosity encouraged by the religion-based political groups. Further dangers are lying in wait for these minority groups in India. Though, majority of the minorities respect the greater part of the Hindu society, for their openness towards other faith communities, especially that of the Christian community, yet we would never know whether the RSS-based Hindutva movement would keep them in peace and united. There are Hindu misgivings among the followers of such movement.   It is difficult to work towards national unity in diversity, when there are sharply different faith communities with hard-core ideologies and subtle superstitions in play. Only a ‘multicultural unity in diversity’ that is harmonious, can survive the existing socio-political ‘superstitions’ and succeed.

 

 With the blind belief in the Pegasus ‘avatar’ with the confidence of ruling the nation un-opposed with immortality and its corrupt and false ‘belief’ system, has turned the BJP led government stoop to an abysmal depth of lies through an unjust muscle-rule. The suppression of truth and justice to its lowest level, through systemic exploitations of state institutions including the judiciary and bureaucracy following a denial mode through utter ‘established lies’, have reached its highest level. The fascistic fear of being exposed of the ‘falsely built up governance’ and of a continuous wrongdoing, has led the present dispensation to weaponising ‘evil’ at all levels. The nation is being led towards a terrible, destructive, superstitious and lies-filled ‘epidemic’, mainly due to the BJP’s lust for ‘immortal’ power, which only God the Father has. It’s falsely built ‘political heaven’ (read haven) with the help of the winged Pegasus ‘snoopgate’ scam is already leading India to its doom.

The arrest and the death of Stan Swamy questions the intent and misuse of the Unlawful Activities Prevention Act. His death becomes a matter of shame for any right-thinking individual who professes faith in God and in democracy. The state with its ruling government is perhaps the most intolerant of any form of dissent. The sangh parivar’s single Hindutva agenda, with its superstitious and false democratic belief system, overrules all governance, diving people between ‘we’ versus ‘them’. It is continuously violating the rights of the citizen to privacy, to freedom of speech and expression and the right to dissent. The right to dissent, according to Romila Thapar, is part of the right to free speech and right to religious freedom from political-social-religious ‘superstitious practices’. From the religious perspective India never has been a harmonious entity, but of contradictions, while trying to live in unity within diversities (cf. Samantak Das, The Telegraph, 29 July 2021). The Constitution grants freedom of “thought, expression, belief, faith and worship.” These rights collectively allow collective dissent. Dissenting belief systems e.g. Buddhism, Jainism, Bhakti, Sufi, Arya Samaj, Brahmo Samaj, were real.  Dissent is the denial of consent to the majoritarian ideology for the sake of a ‘higher motive’. Therefore, by gagging dissenters, the opportunity for dialogue for unity is lost.

In a country ruled by a majority Hindus, the Hindu community itself can change the equation and allow all to live with equal rights, enshrined by the Constitution. Hindu priorities cannot overrule the priorities of the other minority communities. But, the real danger lies in “majority communalism”. There are Christians by conviction, just like some of the Hindus and Muslims. There are also devout Christians, Hindus and Muslims among politicians, judges, businessmen, diplomats, bureaucrats and media personnel. And,  as Sunanda K. Datta-Ray says, there are people of religious faith by instinct, wherein religion, culture and identity are  all rolled into one (e.g. Talibans), as manifested in some inaugural ceremonies by the ministers, mixing the ‘religious’ with the secular. This is out of sheer political demands e.g. the penitential ghar wapsi ceremony (Cf. Sunanda Datta-Ray, The Telegraph, 10 July, 2021).

 Obviously, the majority communalism is feared, based on facts and conscious prejudice.  Such antagonism is more complex in India.  A Christian priest with the clerical dress donned, a Catholic nun in her garb, a bearded muslin with cap on, a mosque, a crossed Church, are tangible targets of hate. Added to this, rituals, rites, folklore, and other external religious practices keep vengeful passions festering. They are a part of “collective memory” of particular religious community. Besides, the social and westernized overtones and rituals of the Indian Christians, cause majoritarian resentment. Each community has to respect the traditional sensibilities of other communities. Still date, as human beings, we fail when we are not ready to eat, drink and pray with one who is religiously different from us. The convivial moments are occasions of building up the harmony needed to live in unity.  

The Pew Research survey "Religion in India: Tolerance and Segregation," (2019- 2020) with 30,000 interviews in 17 languages, identifies major attitudes and dispositions among the different religious communities in India. A visit and respect to a line of large statues/idols is considered good luck and the remover of ‘evil blocks’ in many religions. Such superstitious practices drew comment and criticisms. According to a Pew Research, about 64% of all respondents, mostly from the BJP dominated northern India hold that to be truly Indian it is very important to be a Hindu. For 53%, knowing Hindi is essential to the national identity. Besides, it states that “tolerance is a religious as well as civic value…. respecting other religions” (Sunanda, The Telegraph, 10^th July, 2021). Contrary to this view, persecution of tribal Christians and the lynching of poor Muslims and Dalits are quite common religious violence. The instigated events are outcome of the divisive ideology of Hindutva which is not part of the Indian ethos, instead, is a fascist ideology.

 

The segmented toleration has corrupted its accommodative nature. All religious groups in India are inherently conservative and adamantly against conversion - love jihad, forced conversions, etc. Conversion is that of the heart and the mind. Contrary to this, divisive and superstitious view have led to the practice of caste within religious rituals. It is held by majority Hindus that the Dalits cannot change their faith. Against this conservative view, the interfaith and inter-caste marriages are on the increase.

The Indian women of all religious groups are opposing the religious patriarchy. Discrimination is accepted as a norm practice, against human rights. While the major parts of the world, with its economic growth, are rapidly secularizing, 97% of all Indians still believe in God. Its religiosity seems to have increased. Many Indians are ‘religious’ even if they do not enter a mosque or temple. Often their religiosity is understood in terms of their abstention from beef or pork. It is not defined by rituals of worship, nor by their tolerance towards others. It is superstitious belief of being part of the ‘best religion’ while hating the other religions.

 

As Bhanu Mehta states: “We are a religious country, ideologically committed to diversity but exclusionary and segmented in our tolerance. Where individual freedom has less and less support, where authoritarianism is a constant temptation, and where the benchmarks of national identity are drawn more and more from Hindutva” (Myron Pereira, ucanews, July 07, 2021). A political obsession with religiosity, has led to the collapse of economy, bad governance, pandemic mismanagement, and denial of the truth. Yet, religiosity in terms of politics and culture matter the most. 

 

In contrast, Christianity is not just a moral yardstick, concerned with ethics. Christ is an incarnated cosmic ‘reality’, who stands for God who is all-goodness, justice and truth. He fought against a death-obsessed culture: injustice, inequality, violence, hatred, egotism, exclusion, false religion, fake community. True religions has allegiance to a God who enters into the darkness of human hearts, into human confusion, and sinfulness, and he takes it on at its deepest level, so that humanity worship God in spirit and truth. The various religious communities in India must be led to this Truth. Satyam meva Jayate. Therefore, Constitutional assurances are not enough. Violence out of religious-based hate cannot be condoned. Any assurance will be credible only when offenders are brought to book. The majority Right-Wing Hindus who are steeped in superstition, need education on harmony, peace, unity, mutual respect, dialogue and love. Ours will be a sustained struggle to overcome the evils and superstitions that the present government has ‘created’ for itself and for the citizens.

 

 

 

NINO, I KNEW OF, IS A SERVANT OF GOD

 

 My contact with Nino was between 1997-2000, being with four Volunteers with Don Bosco CFB (Luciano Acarese, Borino, Gaetano, e Nino); the first three were colleagues in assisting the CFP boys and working at St. Gregorio, Catania, on daily basis. They were special bunch of persons dedicated to the Salesian mission. Nino would be accompanied in his especially abled car to visit us, meet his other CFB confreres with the eternal smile on his face while still in lying position. He seemed healthy and able from his hip, fit to do all that he can.

 Sometime back I read, the Hospital of Modica in Ragusa, Sicily, is being dedicated to the Servant of God Nino Baglieri (1951-2007), Volunteer with Don Bosco (CFB), under the title: 'Ospedale Maggiore Nino Baglieri'. “A fair recognition for the example that Nino Baglieri has left throughout his life." This Servant of God was born in Modica on May 1, 1951. By profession a bricklayer from the age of 17, Nino had only the elementary schooling. On May 6, 1968, he had a fall from a 17-meter-high scaffolding. Hospitalized, but Nino was completely paralyzed. He confronted it with bitterness. His mother Giuseppina courageously took take care of him for the rest of his life.

 Thus began Nino's agonizing path, of suffering, as he passed from one hospital to another, but without any improvement. Returning to his native town in 1970, after visiting friends, Nino began ten long dark years, stuck at home, in solitude and despair. On March 24, 1978, Good Friday, Nino felt a transformation within as a Charismatic group prayed over him. Then on, he accepted the Cross and said his "fiat" to God.

 He began reading the Bible and rediscovered the wonders of faith. While helping some kids with their homework, he learnt to write with his mouth. In this way, he wrote his memoir, wrote letters to different people in various parts of the world. He had designed some souvenir-images which he gifted to the visitors. He dialled telephone numbers with a rod held in mouth, and had direct contact with many sick people. His convincing word comforted them. Close relationships with many brought him out of isolation and led him to bear witness to the Gospel of joy and hope.

 
From 6 May 1982 onwards, Nino celebrated the Anniversary of the Cross and, the same year, he joined the Salesian Family as a Salesian Cooperator. On 31 August 2004, he made his perpetual profession among the Volunteers with Don Bosco (CDB). On March 2, 2007, at 8 am, Nino Baglieri, after a period of long-suffering and trial, returned to the Father. After death, he is dressed in overalls and sneakers, so that, as he said, “On my last journey to God, I will be able to run to meet him.” On 2 March 2014, the diocesan inquiry into the cause of beatification and canonization of Nino Baglieri was officially opened in the diocese of Noto (Syracuse).

ARIDITY IN SPIRITUAL ASCENT

 People who seek God-experience in their life, and get to a certain point in the spiritual life, they begin to experience a period of aridity and dryness sometime in the process.  The spiritual mystics who had previously tasted the presence of God, often in their moments of prayers, meditation, popular devotions,  go through such moment of the ‘absence’ of God, as if God has left them. This is not something bad. As long as one is sincerely seeking God and not ‘giving up’, dryness in seeking God is an indicator that you are being prepared to move into a higher stage of the spiritual life. That you are being passed on to the IS-ness of God, where your AM-ness gets integrated. You are being led "upstairs," to the ‘seven storied mountain’ top of your soul. That you are not simply relying on your lower senses. That you are nearing your search-end in seeking him no matter what you feel or don't feel. The reason we don't feel his presence isn't because he has "left" us. Instead, he's drawing closer and we are blurred from the brightness of his presence. Therefore, we continue seeking him, regardless of the dry feelings. You show that your desire him for who he is, not just how you feel.

 St. John of the Cross, a great mystic and saint of the 16th century wrote, "God values in you the inclination to dryness and suffering for love of him more than all the consolations, spiritual visions, and meditations you could possibly have." A time he felt God was not a good friend, that he had abandoned him, “locked into a small room and was starved and tortured by his own brothers when he sought to reform the Carmelite order”. In that darkness, he felt rejected, and wondered if God was by his side. Here is the wisdom from him, for those who desire to possess the spiritual treasure: desire nothing in order to gain everything - the way of “nada.” Then you would no longer experience want or the dryness. You would have within you all you needed. From this we learn that God-seeking is the goal of “letting go,” by putting all things in their own proper places, without the obsession to control, the anxiety to possess, and the insecurity of losing the same things. Through ‘neti-neti’ – not this, not that – attitude, one is free to enjoy God. 

 Physically helping others through social charity, makes one find God in the people they serve.  It can be certain agnosticism. Ours is a living God, practical, existential, and incarnate than mere intellectual. This in turn leads to a deeper, spiritual realities. God and faith are not feelings. One who lives in selfless service, experiences the presence of the Absolute. Doubt and skepticism (e.g. St. Thomas) are real honest things to do, in order to know the truth. Even in the arid moments of ‘passing atheism’ God can be real. Faith does not make truth certain, instead one believes with uncertain feeling and intellect that God exists. Consequently, moments of unbelief, of dark nights of the soul, God’s silence, indifferent and lonely periods, and skeptical times will be there. One may experience God’s absence from one’s life.  Only goodness shown towards self and others, can carry us on when faith seems burdensome. Only a sustained generous living can lead to have faith in the Absolute, about whom we can never be totally certain.

The aridity could be also a sign of a shifting of one’s centre of spiritual identity, wherein, one moves from the centre of self-reference - the place of feeling good within a limited space -   towards a more universal pluri-focal centre, beyond boundaries. Here, one recognizes not only those seeking God of one’s own belief system (religion), but also all those seeking the Universal God of the whole human species beyond the lines of control. The shift is to the cosmotheandric, universe, God and human species. In the midst of aridity, the Reality-seeking efforts expand. One may still experience the dryness in the midst of diversity and complexity, but becomes more aware of a deep, underlying connection, that is more experienced, sensed, than explained. This discovery of God as Being (IS-ing) becomes “everybody’s secret” (Upanishads). It includes all living and non-living organisms, with which one strives to live. This new faith conviction of mutual reliance emanates positive energy of love, respect and compassion, an energy that becomes an all-inclusive spirituality, elevating to a higher self. This divine power-centre (energy) is everywhere. It is all in all.  The part is in the whole and whole is in each part. It is through moments of aridity, analysis, scepticism, and questioning that one reaches a deeper spiritual reality. 

Thomas Merton, in a book called Seeds of Contemplation says that the whole of creation is an incarnation of an idea in the mind of God. It is within this creation, that we “live, move, and have our being, out of the fullness we all have received.”  This way we have an experience of the Kingdom, where “with the whole of creation, free from the corruption of death”, we give glorify to the Creator (4^th Eucharistic prayer). The non-organisms too are Spirit having material experiences. “We are all spiritual beings first, having material body” (Teihard de Chardin). Therefore, spiritual aridity is a step ahead to experience and feel this God, as a presence. Later on, this God became IS-ness, Being. If so, one’s AM-ness is the real thing and that's where one is with God. God’s AM-ness, His IS-ness, is shared with everything. In fact, many mystics have some time passed from Jesus to God through the ‘dark cloud of the unknowing’ and the ‘dark night of the soul’. They passed on to the presence or the existence of the non-dual advaitic God.

TRUTH NOT TO BE SHARED ALWAYS

Since long, a phrase, psychologically and spiritually insightful, has got stuck in my head: “Do not judge others and make presumptions about their intentions.” So, we must watch what we say, because we sin to tell the truth. We lie through our truth and do not respect others. Two big sins according to the Catholic traditions are calumny and detraction. Calumny, a favourite pastime of most human beings criticizing others, while sounding creamy, is essentially a lie about someone, and it damages the other’s reputation by falsifying someone’s innocence.

 By detraction, we malign someone by revealing his/her fault by telling the truth. But who gives me the right to reveal a fault of another to someone else?  Does he have a right to know about the fault or crime that another has committed? In both cases therefore, we commit an offense “against the virtues of justice and charity” (CCC 2479). Of course, faults and crimes need to be exposed, when someone needs to be made aware of what affects them directly. In fact, a complicit silence would be a sin if something is not exposed. But, that too depends on what and how much we say. Bible says, “Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless” (James 1:26). This involves discernment.       

Besides, detraction is a devious sin, when we easily rationalize in telling the truth, that it is okay because others “need to know” what we know. We delight in disclosing the moral failures of others whom we dislike. It is a result of pride and egotism: one feels elevated by putting down someone else. 

The Catechism teaches us a lesson for our spiritual life: “To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbour’s thoughts, words, and deeds, in a favourable way” (CCC 2478).  “But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved” (St. Ignatius, Spiritual Exercises 22). It demands grace and mortification to do so, at least for the sake of the person before whom we are critiquing about someone else. In detracting, we’re not just committing personal sin, we’re killing the soul of the person to whom we’re speaking: “The detractor, by one blow of his tongue, commonly commits three murders; he kills his own soul, and the soul of him who listens, and by a spiritual homicide takes away the civil life of the person whom he slanders” (St. Francis de Sales, Introduction to the Devout Life Ch. 29). 

Certainly, sometimes we need to blow the whistle. Injustices need to be exposed and fought. But we have to do it the right way through discernment. Other person's sin should not become the occasion for destroying our own standing with God. Detraction or calumny hardly have stopped someone from defaulting. We only shoot ourselves in the ‘spiritual foot’. Instead, it is good to take the occasion as a turning a mirror on ourselves, to see what is still unseen and ask: Why do we find the faults of others annoying? Why does that ‘deed’ of a confrere provoke us? The short answer is: it reminds us of a similar failing in ourselves. It is good to recount in detail the characteristics that made a person so obnoxious to us, then go back to our room and ask God to forgive those same faults in ourselves. 

God knows everything happening around, every injustice and evil. “Nothing is covered that will not be revealed” (Mt 10:26). Who am I to judge and be the jury, in situations where we have no power to ‘correct’? The Bible says, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged… Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? (Mt 7:1-6)). Becoming a hyper-critical person will have its terrible consequences: will be hard to be around such a person. Before judging we must practise the Golden Rule: “Do unto others as you would have them do unto you” (Mt 7:12). Similar statements were found earlier:  “Do not do to others what you do not want them to do to you” (Confucius, Analects 15.23 – 5th century BC). “Do not unto others that which would cause you pain if done to you” (Mahabharata 5, 1517 – 15th century BC). Well, this rule should not be used to substantiate unrestrained moral freedom, autonomy, and independence. Jesus’ intent was not advocating a free rein on moral accountability, not using moral judgments by our God-gifted intellectual reasons. On the contrary, Jesus was exposing the hypocrisy of the Pharisees, who were quick to accuse the other while refuse to hold themselves accountable to the same standard they were imposing on everyone else. 

When we cannot right a wrong, we can just pray.  Jesus says, “Love your enemies and pray for those who persecute you,” (Mt 5:44). Wielding the grace of God affects far more than our judgement. Because the life’s goal isn't justice, it’s liberation. Thus, we promote a little more peace and harmony in the world. “He who could deliver the world from detraction would free it from a great part of the sins of iniquity” (Francis de Sales).

GETTING BANDEL SHRINE MOVING, TO DRAW PILGRIMS AND VISITORS: A Post-Pandemic Dream Plan

A planning and program is due to reopen the sanctuary of Our Lady of Happy Voyage and that of the Holy Rosary after the first lockdown, March 2020. The Bandel Basilica - the Sanctuary of Our Lady - will welcome back its pilgrims. After a year and half of closing the door of the shrine to the pilgrims and public, due to the COVID-19 pandemic, it needs to get ready to open its doors to as many visitors as possible. Here are few ‘out-of-the-box’ future dream plans for such move.

 In line with the a post-pandemic initiative at Lourdes (France), the Bandel Church Nights, is going to be one of the means to attract the visitors, along with Marian candlelight processions and Masses before the statue at Fatima garden. The processions will be accompanied by light shows illuminating the Rosary Garden with the recitation of the Rosary. There will be other modes i.e. Marian Music, Recitals, Adoration, Light and Sound, etc. These events are free of cost, but people are free to donate for the maintenance of the Shrine. We are doing so, so that pilgrims will have unprecedented unique experience that will leave a deep imprint on them.

Besides, the shrine is going to have Youthful Prayer Meet on every Saturday at Fatima Hall from 10 am to 2 pm, by mobilizing youth from all faith affiliation, to attend it. This prayer and healing moment, in collaboration with the Jesus/Parish Youth and with the help of the Laity, Priests and Sisters available, will attract more young pilgrims. It will have a Salesian charismatic touch, with Youth-related and Marian themes. There will be good preaching and interactive moments.

 These new initiatives would be part of a larger programs in collaboration with the Bandel Panchayat Pradhan/DM of Hooghly, the police and the local leaders, to help revive the local economy. The idea is to keep visitors coming to Bandel Church, allow its hospitality facility to function, and the hotels around to accommodate people. The economy and businesses through shops and restaurants can only bounce back through the sanctuary. Poor people around can earn their living.  We need to work on it together.

 Through the digital platforms, so much used during the pandemic lockdown, the shrine wants other devotees and faithful in India and outside, to be in communion with the pilgrims on site. Therefore, on the feast of the Holy Rosary (October 2021) to be held in the first week of November, we will renew the “OLB United in Prayer" with novena prayers and procession, streamed online in different languages on OLB Website. There can be also the Inter-Faith Youth Forum Meet both online and offline.

 Virtual “Balcony Visits” and the Church for the public who may not unable to visit the shrine, will be made available through YouTube; their prayers will be expressed in writing online; prayer intentions expressed; invocations; wishes, witness of miracles either by writing or video or audio, etc. Thus people of different faith communities will be accommodated, feeling that this is their place as well, integrating incultured symbols (e.g. common symbols of all faith) on the website, in keeping with the culture of the place and people.

 There is an urgent need of a resumption of pilgrimages. No vaccine certificate is needed to enter the shrine. If people are attracted to the shrine, the number of pilgrims will be higher in 2021-2023 than the previous years. We shall start scheduling pilgrimages and retreats for the coming year, with mobilization, ads and invitations. We will have to invest time, money and efforts on this mobilization process.

 We need to work with the local health-centre so that health issues can be addressed immediately. We will have to put a limit of 1000 people a day (or 10 persons at a time). The sick, will have special care by the shrine management team. They will be accommodated in our extended pilgrims’ building.  

 While reviving the previous practiced and annual events organized in collaboration with the local and regional bodies (feasts, procession, Blue Army, Lenten and Walking pilgrimage, etc), the above initiatives could add to the vibrancy of the shrine activities with spiritual advancement of all who will have access to them.