Jacqueline Kelly –

The beauty of flowers has been the subject of poetry since time immemorial.

Their fragrance and beauty have inspired poets and artists and have been a source of inspiration for people all over the world.

In all countries and on all occasions, a natural fondness for flowers has been exhibited with tenderness or enthusiasm. They are national emblems; they find a place in heraldic devices [shield or crest on helmets that are a sign of nobility]. Flowers are the gifts and the language of friendship and love. Flowers are used in beauty products and the fragrance of flowers has been captured in many a bottle around the world; the bouquet of flowers has been spreading a feeling of goodwill and cheer and now we know that flower extracts can also be used to bring about a healthy mind in a healthy body.

Flowers have a charm of their own which please all, irrespective of age, sex, and nature. Even when one is in a foulest mood, a bunch of flowers or even a single flower will make the person smile and forget his/her bad mood. They are hung in graceful festoons both in Churches and in ball-rooms. They decorate the altar, the cradle and the bride-bed. Flowers grace festivals and triumphs, processions and cast a glory on gala days and are amongst the last sad honours we pay to our dearly departed.

Flowers are not exclusively for the gifted or the scientific; they are the property of all. The Greeks called flowers the “Festival of the eye”. Flowers not only touch the heart; they also elevate the soul. The fact that flowers can touch the deepest part of your being is known by every sensitive soul.

If stars are the Scriptures of the sky, flowers are the Scriptures of the earth. The Romans of all ranks made use of flowers as ornaments and emblems. We tend upon and cherish flowers with pride.

In the Bible, flowers often symbolize virtues such as love, faith and hope.

Song of Solomon 2:12; Job 14:2; Isaiah 40:8; Psalm 103:15-18; Luke 12:27-28. From the purity of the lily to the mourning willow, these flowers remind us of the multifaceted nature of human experience and our relationship with the divine. Flowers serve as reminders of God’s presence and love. In Biblical times, people lived in close connection with nature and understood that flowers held deeper spiritual and moral significance and was considered gifts from God. On festive occasions, people adorned their houses with flowers, and they were used as food, medicine and in creating perfumes and fragrances.

Flowers encourage happy and healthy relationships and help to express feelings in a meaningful way. They have played a significant role in human history and culture as a means of communication. Flowers serve as symbols and play an integral role in religious ceremonies and rituals by beautifying religious rites and help in gaining insight into the values and beliefs that shape cultures around the globe. Flowers hold a symbolic significance during Lent, a period of reflection and preparation for Easter.

The Passion Flower

 The word “Passion” is derived from the Latin word “Passio” for suffering. Around 1700, the name “Passiflora” was given by Spanish and Portuguese Jesuits who saw it as a gift of God to help them in their work of teaching the natives in South America to understand the Passion of Christ and the Crucifixion. Its earlier name was “La Flor de las Cinco Llagas” or “The Flower of the Five Wounds” of the Crucifixion of Christ.

The Jesuits brought it back with them to Spain and later, the fruit found its way to other parts of Europe in the 16^th century. Passion Flowers have held a special fascination for their bold and beautiful blossoms and delicious passion fruits. Most are perennial climbers, but some are trees, shrubs, herbaceous plants or even annuals and all lend a tropical flavour to any situation.

The Passion flower is also known as “Passiflora Incarnata”, one of Florida’s most beautiful and intricate flowers. There are over 550 wild species revealing a wide variation of colour, size and form from the many American species, to the green and blue Passion flower of Britain, the purple Granadilla of Africa and the yellow Passion flower of Australia. The genus which contains vines, climbers, shrubs and trees is predominantly distributed throughout Mexico, Central and South America with a few species restricted to South East Asia and the Pacific.

The Passion flower or Fleur de la Passion is a striking royal purple, intensely fragrant, medium sized flower composed of two rings of numerous filaments banded with white towards the rose pink centre- the three prominent styles and five anthers arise from the centre on a short stamina column-borne singly or in pairs from the leaf axils. It is a robust perennial vine with deeply cut three-lobed leaves and dense hairy stems.

The Passion flower “Passionis” refers to Christ’s suffering and the genus therefore has a particular reference at Easter. Spanish Christian Missionaries in South America, known at that time as the “New Spain” adopted the unique structure of the plant as symbols of the last days of Jesus and especially His Crucifixion because of its peculiar flowers.  “Passiflora Lobata” was not originally classified as a Passion Flower and was first described as “Tetrastylis Lobata”.

Passiflora Lobata flower is a vine up to 10m long, with three-lobed leaves and distinct extra floral nectaries at the lower half of their flower stalks. It grows in moist to wet tropical to lower mountain forests from South Eastern Nicaragua, Costa Rica and Panama to Northern Columbia.

“Passiflora Phoenicea” is a radically symmetric flower with five sepals and five petals both coloured red, a ring of radical filaments [corona], five stamens and an ovary composed of three carpels. Each flower is up to three inches across. The leaves are dark green and deeply lobed. The fruit is egg-shaped, up to two inches long, yellow when ripe and is edible, having a sweet pulp similar to citrus. The roots and leaves of the Passion flower were used by the South American Indians to make tea.

The different parts of the Passion flower symbolize the following:-

The Ten Petals represent the Ten Apostles who forsook the Lord and fled. Excluded from this group is Peter who denied Jesus three times, and Judas, the betrayer. John followed Jesus right to Golgotha and stood at the foot of the Cross.

The Three Stigmas at the top, each with a roughly rounded head [the part of the flower that receives the pollen and rises out of the top centre of the passion flower] as attached to their styles [tiny little stems] are interpreted as the three  nails which were used to pierce and fasten Jesus to the Cross. They also represent Christ and the two thieves on the Crosses.

The Five Stamens that hold the anthers [pads of pollen] together signify the five sacred wounds Jesus received during His crucifixion [four from the nails and one from the lance].

The Anthers alone represent the sponge used to moisten Jesus’ lips.

The Corona or Fringe within the flower is symbolic of the Crown of Thorns worn by Jesus. The rays of the fringe within the flower form a nimbus, representing the Lord’s Divine Glory. The 72 radial filaments are also said to represent the number of lashes Jesus received throughout His Passion.

The pointed tips of the Leaves shaped like a lance are associated with the spear that pierced the Heart of Christ.

The Red Stain on the Corona at the base of the central column and the red speckling on the style holding the stigma is a reminder of the Blood Jesus shed.

The Passion Fruit represents the sinful world that Jesus came to save by the supreme sacrifice of His life.

The Holy Trinity is portrayed by the three secondary calyx leaf bracts.

The Central Pillar of the Flower represents the column to which Christ was bound and brutally flogged and the many slender tendrils surrounding its base, which help the vine to climb, are linked to the cords and whips used in the scourging of Christ.

The Tendrils also symbolize Jesus holding firmly to His purpose, supported by God’s love.

The Fragrance of the Flower is said to represent the spices that the Holy women brought with them on the day of the Resurrection.

The Ovary is shaped like the hammer used to drive the nails.

The Blue and White colours of the Passion flower species are associated with Heaven and Purity.

The Purple colour represents the Liturgical colour of Lent.

The Vine represents God’s attachment to the Earth.

The fact that the flower blooms for three days is seen as symbolizing the three years of Jesus’ Ministry and also the length of time, our Lord’s body lay in the tomb.

The Passion Flower is featured in Christian art. It is an amazing plant and used as a teaching tool for religious practices.

The post Spiritual Significance of the Passion Flower appeared first on Indian Catholic Matters.

Passion week is that time of the year when Christians all over the world remind themselves about the sufferings, anguish, pain and the bloody crucifixion that Jesus Christ took on himself, as part of his mission of emancipating the people and establishing the kingdom of God. The crucifixion was not just a great symbolism of the personal sacrifice of one person, but it was a comprehensive messaging of a political journey for the liberation of the oppressed; one filled with struggle, militancy, celebration of life, rejection of temptations, betrayals, grief, the long-walk with the cross, crucifixion and ultimately resurrection as a symbol of victory over the oppressors and evil.

That journey starts well before even the palm Sunday – and in that sense dates much before even the official starting of the 40-days lent period that starts with Ash Wednesday. It needs to be located in the resurrection of Lazarus, the conversation with the sex worker and saving her from the clutches of murderers, the healing of the leper and the schizophrenic, the challenge posed against the Judaic clergy and their regressive religious fundamentals, the rejection of the Roman empire and the militant and celebratory Hosanna rally on the mule, and the courageous embracing of death.

In the South Asian context, and more so in the Indian situation today, it is important to understand and contextualise the struggle for liberation, justice, human dignity and emancipation of the oppressed. These, along with the quest for love, fellowship and solidarity, form the core values of Christianity, as spelt out in the New Testament and through the bloody journey of Calvary.

It is very important for Christians to analyse this aspect of the life of Christ and understand who are the oppressed and who are the oppressors, in our life and times! There is no way we can do justice to the quest and journey of Calvary, by just undertaking a 40-days fast, while continuing to be passive observers of injustice, often votaries of oppression and occupation, and a few other times claiming victimhood for religious persecution in an increasingly majoritarian regime, like in India. This Good Friday, let it not be another ritualistic visit to the church, hearing about the ways of the cross from a clergyman, who also does not invoke any questions about justice in today’s world. That will only be a mockery of the cross, playing into what the market wants to do with the crucifix[1] – make it a nice, fashionable religious symbol to be sold in wood, silver, gold or platinum, making  it some sort of a credit card to earn more mileage and points!

Jesus’ mission was not about setting up a new faith or religion. It was about infusing life into the struggles and human hope for liberation and emancipation. Each action of the offspring of the human (‘son of man’) was aimed at rekindling that hope. It was to enable the possibilities of intellectual and action oriented challenge to the institutional dogmas of state and religion. His challenge to the Pharisees and Laity, when they approached him asking permission from the Rabbi for stoning the sinner woman to death, was simply the suggestion that “those of you who have not sinned throw the first stone”. He caught the bull by the horn! He didn’t hide his agony and anger at seeing the Jerusalem synagogue being converted into a market place; he took the whip in his hands and drove the illicit capitalists away.

Khurram Parvez, Gulfisha Fatima, Umar Khalid, Sharjeel Imam, Irfan Mehraj, the number of young, bright and revolutionary Indians incarcerated in Indian jails is astonishingly high today. Each one of them is an undertrial political prisoner like Jesus was. Not a single one of them was caught in any criminal act nor any substantial evidence produced till date linking them to any criminal action detrimental to the life of any other citizen. The sole ‘sin’ they have committed is to reject occupation, oppression, injustice and exploitation of fellow humans. Their crime is that they belong to a faith and religion disliked by the rulers. On top of that, they dared to fight for equality and justice, for human rights and dignity, against discrimination and for the rights of the fellow citizens. And these are not criminal offences under the Indian constitution for them to be rotting in jail for years!

Pontius Pilate, the then Roman Governor, asked the Pharisees and Roman military ‘what wrong had this man committed’, adding that he couldn’t see any wrong in the actions of Jesus. When told that Jesus had indulged in ‘blasphemy’ and that he has sinned against the God and people by declaring himself the ‘King of Jews’, Pilate was compelled to hand him over to the mob for scourging and crucifixion, fearing popular unrest from the clergy and elites. The planted mobs were standing around chanting “crucify him, crucify him”. Pilate instantaneously washed his hands with water to wash away the sin of the ‘blood of the innocent’. Today the Indian judiciary is in a similar situation. They know very well that under a law like UAPA, the punishment itself is the prolonged incarceration. They also know that the political conviction of these young people against the ruling party and its politics of hatred will be reason enough for them to fight this unfair battle. Yet, they are compelled to keep them in jails, by the political powers – all they can do is wash their hands off this crime against the innocent!

For the Christian community, this passion week, Good Friday and Easter, one can only hope that these questions and challenges are not pushed to the back burner, by the clergy and the church heads, who, like the Pharisees, are aides of the emperor. Let us honour these heroes of justice, human rights and people’s liberation. Let us stand in solidarity with the champions of the oppressed and not wash our hands from the blood of the innocent. This ‘Passion’ week and times ahead, let us resolve not to be passive. Let us audaciously walk the path of Calvary and be true Christists.

[1] The Biblical reference to the cross is clearly one that carries the mission of sacrifice for humanity, one that entails the agony, pain, bloodshed and loss of life for ‘loving your neighbour like thee’. It is meant as a way of life, while the crucifix is a religious representation symbolic of Jesus on the cross.

[2] Keffiyeh is the traditional Palestinian scarf, today a symbol of Palestinian resistance against occupation and war by Israel

[3] The Sanhedrin was a Jewish legislative and judicial body in ancient Israel mostly comprising of high priests, scribes and male elders.

The post Passion Week: The Lament of Calvary! appeared first on Indian Catholic Matters.

By Lavoisier Fernandes –

A hymn that deeply resonates with me is God Forgave My Sin (Freely, Freely) by Carol Owens.
Its refrain—“Freely, freely, you have received; freely, freely give. Go in My name, and because you believe, others will know that I live”—beautifully reflects Matthew 28:18-19:

“Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

This hymn reminds me of the grace we receive through baptism and the responsibility to share this gift—freely, without imposition, division, or disruption of unity.

Evangelization lies at the heart of the Christian mission. For the Catholic Church, it means continuing Christ’s work on Earth through both word and witness. Over time, I’ve also come to realize that evangelization begins within seeking truth sincerely  and sharing it through our lives. As  Pope Benedict XVI once said,

“Indeed, truth draws strength from itself and not from the number of votes in its Favor.”

Christianity’s Global Reach and Growth in Asia

Christianity remains the world’s largest religion, with over 2.4 billion followers and nearly 45,000 denominations.

The Pew Research Centre reports that in Asia, the Christian population has reached approximately 380 million, making up 12% of the region’s population.

This growth is most visible in countries like South Korea, the Philippines, parts of China, and India, where Christianity’s spread is fuelled largely by conversions. However, distinguishing between conversion growth and natural population increase remains a challenge.

The Impact of Catholic Missionaries in Asia and Southeast Asia

Catholic missionaries have left a profound and lasting imprint across Asia and Southeast Asia—not only through the establishment of churches, but also by founding schools, hospitals, and social services that uplift marginalized communities. Saints such as St. Francis Xavier, St. Joseph Vaz, St. John de Britto, and St. Mother Teresa of Kolkata are shining few of many examples of lives devoted to Christ’s mission through selfless service.

Beyond canonized saints, countless local missionaries—many of whom may never be formally recognized—have made significant and enduring contributions to the most vulnerable. Their legacy continues to inspire. Among them:

• Fr. Stan Swamy, whose unwavering commitment to social justice led him to advocate for the rights and dignity of India’s tribal populations.
• Fr. Donald Martin Ye Naing, who was tragically killed in Myanmar for his courageous stand for peace and justice amid conflict.
• Fr. Richard William Timm, an American priest who spent nearly 70 years in Bangladesh, dedicating his life to education, human rights, and social development.

These modern-day missionaries embody the spirit of the Gospel through action, compassion, and sacrifice.

Shifts in the Missionary Landscape

In the 19th and 20th centuries, evangelical and Pentecostal movements gained ground in Asia, with significant figures like Baptist missionary Graham Staines, who sacrificed his life to serve leprosy-affected tribes in Odisha, India.

These movements have also contributed significantly to the spread of Christianity, often through dedicated service and sacrifice.

The Challenge of Aggressive Proselytism and the Prosperity Gospel

While Catholic and Anglican missionaries are often recognized for their service, some newer groups—particularly within Pentecostal, Evangelical, and fundamentalist circles—have been criticized for aggressive proselytism.

These groups not only target non-Christians but also seek to “reclaim” Christians of other denominations.

In countries like Indonesia, such approaches led to the closure of over 1,000 churches between 2006 and 2010 due to concerns about proselytism and interfaith tensions.

In Singapore, the percentage of Evangelical and Pentecostal Christians grew from 2% in 1970 to 8% by 2015, raising concerns about proselytism fuelling religious tensions.

The rise of the “prosperity gospel”—the idea that faith guarantees wealth and success—further complicates matters. Often exploiting the vulnerable, this movement promises blessings in exchange for financial contributions.

All these undermines the credibility of missionaries focused on social justice and disrupts interfaith dialogue, threatening political stability and deepening divisions within communities.

Anti-Conversion Laws and Christian Persecution

In response to aggressive proselytism by a few Christian groups, countries like India, Nepal, Myanmar, and Bhutan have implemented anti-conversion laws. Such laws, along with blasphemy and apostasy laws, target Christian missionary work and fuel public suspicion of Christianity, contributing to increased persecution.

In 2022, Open Doors reported that 360 million Christians worldwide faced high levels of persecution, with a significant rise in Christian martyrdom.

Evangelization vs. Proselytism: The Catholic Distinction

The Catholic Church clearly differentiates between evangelization and proselytism. While proselytism—from the Greek proser-chomai (“to approach”)—often involves coercion or exploitation, evangelization is rooted in love, truth, and freedom.

In 2019, Pope Francis made a powerful distinction between proselytism and evangelization during a visit to Mozambique, he shared his discomfort when a woman proudly presented two converts—one from Hinduism and the other from Anglicanism—like trophies. He clarified:

“Evangelization yes, proselytism no.” True conversion, he explained, is based on authentic witness, not coercion.

Understanding Proselytism’s Sensitivity in Asia

In Asia, proselytism is a complex and sensitive issue, deeply influenced by the region’s diverse religious, cultural, and political landscapes. Religion is central to identity, values, and community life in many Asian countries, making efforts to convert others potentially intrusive or disrespectful.

Several factors contribute to this sensitivity:

1. Historical Context: Christianity is still seen as a foreign religion with missions often tied to colonial powers, while leaving a legacy of suspicion and resentment, complicating relations between Christianity and indigenous cultures.
2. Socio-Political Influences: Rising religious nationalism in some countries makes conversion appear as a threat to national identity, even when evangelism is well-intended.
3. Religious Tensions and Exclusivity Claims: Christianity’s claim that Jesus Christ is the only Savior can be offensive in pluralistic societies, where proselytism can seem coercive and provoke misunderstandings.

How the Catholic Church Can Lead the Way

To address these challenges, the Church must embody Christ’s message and lead the way through a more sensitive, inclusive, and dialogical approach:

1. Promote Authentic Evangelization and Religious Freedom: Evangelization is an act of love, rooted in Christian witness through example and service, inviting others to freely discover the truth through religious freedom. As St. Mother Teresa once said when asked about conversion: “Yes, I convert. I convert you to be a better Hindu, a better Muslim, a better Protestant, a better Catholic, a better Parsee, a better Sikh, or a better Buddhist. And after you have found God, it is for you to do what God wants you to do.”
2. Encourage Intra-Christian Dialogue: True unity requires understanding—not competition. The Church must foster conversations across denominations, avoiding aggressive proselyte language like “sinners,” “condemned,” “damned,” “heathen,” or “pagan” —that condemns or divides. Shared mission and values should outweigh theological differences.
3. Promote Interreligious Dialogue that Complements Evangelization : Interreligious dialogue is frequently misunderstood as a form of proselytization aimed at increasing conversions for salvation. Pope Benedict XVI clarified in 2012 that Interreligious dialogue complements evangelization—it does not replace or aim to convert. Its goal is mutual understanding, where both parties retain their identities but grow through shared pursuit of truth.

Christian Witness Evangelism: A Path Forward

As Pope Francis once quoted Pope Benedict XVI at  Aparecida:

“The Church doesn’t grow through proselytism but through attraction—the attraction of living an authentic witness.”

In Asia’s rich cultural and religious tapestry, evangelization must focus on listening, learning, and living the Gospel humbly. Conversion, if it happens, should be the fruit of witness—not persuasion.

That, to me, is true evangelization. One that transforms hearts—not by force, but by love. And in this, the Catholic Church must lead the way.

Lavoisier Fernandes, born and raised in Goa, is currently based in West London. His faith is “work in progress”- and a lifelong journey. He has always been fascinated by the Catholic faith, thanks to his Salesian schooling. He’s passionate about podcasting, theology, the papacy, and volunteering. He has hosted ‘Talking Faith’ series for Heavens Road FM, Catholic Radio, connecting with ordinary men and women within the Catholic faith, other faiths and examining issues affecting both the Church and society. He has also been a host on Shalom World Catholic TV for two episodes of the ‘Heart Talk’ series. He presently contributes for the Goa Diocesan magazine Renevacao.

The post Christian Witness: Evangelization Beyond Proselytism appeared first on Indian Catholic Matters.

Sr. Teresa Joseph fma –

Have you ever thought that social works can be paths of hope and generativity? Read on to get a grasp of how it all happens in the grassroots and margins of our society. You are into the story of how the Salesian Sisters of Don Bosco of the Bombay Province, network with a host of people in the four states of Goa, Gujarat, a part of Karnataka, Maharashtra and Dadra and in Sindoni – Dadra & Nagar Haveli, a district of the union territory of Dadra and Nagar Haveli and Daman and Diu in western India.

To empower rural woman

A quick Google search informed that to empower means: to give someone the authority or power to do something, to make someone stronger and more confident, especially in controlling their life and claiming their rights. Well, 06 April 20025 was indeed a great day that showcased how 350 women are equipped, enabled and given the power to move ahead with self-confidence and spirit of daring. They were warmly welcomed to Auxilium Convent, Wadala, by 150 volunteers, youngsters and Sisters.

Women’s Self-Help Groups (SHGs)

Ever since 2003, in the province of Bombay, the Self-Help Group (SHG) was launched to empower rural and slum women. There were seminars and number of sessions across the province for Sisters and Lay People. It was planned and organized by Sr. Aruna Castelino fma and her team with The Mysore Rehabilitation and development Agency (MYRADA). The Myrada Experience — a Manual for capacity building of self-help affinity groups did offer the participants knowledge, information and hands on experience. From information on Myrada to analysing gender relations in the family and community the manual deals with a variety of topics such as a structural analysis of society, analysis of local credit sources, building a vision, linkage with other institutions, building credit linkages etc.

By now, over 80,000 women are trained and they in turn continue to train others. These groups are linked with banks for savings and credit thus enhancing the financial stability of women.  A good number of women have initiated their own small businesses, advanced entrepreneurial skills and today, they are trainers of trainees, motivating self and others. It is this process of formation that opens the path towards transformation in their families and communities leading to social transformation in their villages and society at large.

A Cooperative Bank in Dakor- Gujarat

Amazingly in 2011, the Salesian Sisters and the Women succeeded to start a Cooperative Bank in Dakor – Ahmedabad Diocese. This was the beginning of financial independence for women not only of the SHG network but also those outside it.

The bank:

• Provides financial independence and decision-making power to women.
• Offers affordable loans for small businesses, SHGs, and women entrepreneurs.
• Helps women to avoid reliance on moneylenders who charge high interest rates.
• Assists women in building a credit history, enabling access to greater financial opportunities in the future.

Other significant initiatives carried out are: Children’s Education Support Program (Since 1998), Farmers’ Club (Since 2022), Young at Risk (YaR) Shelter Homes (Since 1995), Neighbourhood Children’s Parliament (NCP) (Since 2010), Migrant Ministry and Human Trafficking Awareness (Since 2020). Promoting Volunteerism: Women, children, and youth volunteer for our education support programs, activities, and Women’s Day celebrations across all our centers. 30 volunteers are collaborating with Sahayini, the province development office.

The Mega Women’s Day Celebration

It was truly a feast to the heart to welcome Bus load of women from Bableshwar, Velim, Nandgad, Pansora, Dakor, Khedpa, Ahmednagar, Kune. All dressed up for the occasion. The theme: Woman: Ray of Hope was spelt out in various ways. It was a day of inspiration, reflection and celebration as we honoured the invaluable Role of Women as Rays of Hope in Society.

Sr. Meenakshi D’Silva, Provincial of Bombay Province and our Chief Guest expressed great joy. She was extremely happy to see such a big gathering of women. In her message, she encouraged the participants to give importance to education, not only of their sons and daughters but also of their own selves. Every woman should be proud and happy to learn to read and write said Sr. D’Silva.

Anita Vitthal Ithubone, Asst. Police Inspector stepped up as Mrs. Meenakshi Rane, Vice Principal of Police Training School Marol, Mumbai, was unable to be the Guest of Honour, as she lost her brother on the same day. Anita, a highly qualified (BSc, MSW, LLM, SET) woman in harmony with her spirit spoke like a flowing river. She gave a very powerful message highlighting the importance of education of girls to make them stand on their feet. Anita’s WhatsApp message offers yet another possibility to capture the spirit that characterized the celebration: “Dear Manisha Sister, Thank you very much for organizing such a beautiful and spectacular event with great effort and for inviting me!”

Conclusion

The sister coordinators of the Social Development Sectors of each community, under the able guidance of Sr. Manisha Parmar, Social development Office Coordinator (SDC) and National Coordinator for Youth at Risk, saw to the finest details of the Celebration.

All the women participants were coming from interior villages. Slowly they are getting liberated from all that turns them down: especially the traditional and cultural barriers. As the women took the stage, at every moment there was plenty of love and laughter. Success stories packed with hope, dances, skits, fun and laughter were all knit together into a triumphant symphony.

A short interview with Sr. Manisha Parmar, did reveal the secret that led the Women’s Day Celebration to be an exceptional one. Sr. Manisha, what would you like to remember about women’s day 2025? The very challenging online meetings that helped everyone to
collaborate and plan well. The Sister coordinators and the Lay collaborators joined the meeting with social workers from each centre. Team work was our priority. We were determined to facilitate in such a way that everyone could give their 100 percentage. Along with this, there was delegation of tasks and allowing freedom to accomplish what is entrusted to each one.
I was amazed continued Sr. Parmar, on the day of the celebration, to see the smile and enthusiasm on everyone’s face. It was undeniably a multicultural. Inter-religious and inter-faith celebration.

Sr. Manisha, what is your dream for the years to come? Our women have grown at all levels. A sustainable approach is the key perspective for the future. It is essential to develop long-term sustainability plans for the areas in which we work to ensure continued impact and growth. My dream is that we become a vast movement of women force. Women transforming their own family, the locality in which they live and gradually the world at large.

“Women are the real architects of society” opines Harriet Beecher. At this moment in human history, which appears excessively focused on power and wealth; we need heroines to design, to inspire and to lead. On 06 April 2025, we interacted with heroines who today are architects of society, who have experienced some of the levers of resilience and of commitment. Heroines who have given themselves to the cause of humanitarian work and have found purpose and meaning in their commitment. These exemplary women are inspired by their faith, sustained by their spiritual practices and reorganize each day with hope. Yes it is truly so. Oh today, these women themselves are so empowered that they in turn give the go-ahead/ the green light and the thumbs up to other men, women and children as they journey together with renewed hope.

Sr. Dr. Teresa Joseph  fma is a Salesian Sister of the Bombay Province, India, who holds a Master’s degree in Science of Education with specialization in Catechetics from Pontificia Facoltà Auxilium, Rome and a PhD. in Missiology with specialization in Inter-religious studies from the Gregorian University, Rome. Teresa has authored and co-authored several books and contributed numerous articles for various journals in India and abroad. She was one of the 20 panellists on the Global Sisters Report Panel, ‘The Life.’

The post Women Power Transforming Lives appeared first on Indian Catholic Matters.

Sr. Teresa Joseph fma –

On 22 March, 2025, from 5.15 pm – 8.00 pm, Auxilium Convent High School Ground Wadala witnessed the Interfaith Iftar organized by Collective for Multi Faith Dialogue celebrating India’s rich diversity.  Auxilium Convent High School, Bhartiya Muslim Mahila Andolan, Bombay Jesuit Youth, Housing & Livelihood Welfare Associates, Parcham Collective, Savitri Farima Foundation for inclusive Development Joined hands for this exceptionally extraordinary Iftar celebration.

Justice Coalition of Religious (JCoR) – West India was one of the organising partners. Other JCoR mebers being Sr Meena D’silva, Sr Rosalin Pereira and Sr Shirley Joseph.

Sabah Khan, Shweta Tambe Fr Ivan SJ and Shubhkaramdeep Singh were also the co-organisers.

Sr. Rita D’Souza, Manager of Auxilium Convent High School Wadala, known for her artistic touch, saw to the stage decoration with creative symbolic representations of various religions by the students of the school. Sr. D’Souza welcomed the gathering and wished them a joy filled evening. Sr. Teresa Joseph gave a short message on the need for communal harmony and interreligious dialogue.

Communal harmony

What do we mean when we speak of Communal harmony? It refers to the peaceful coexistence and understanding between different communities, religions, and cultures within a society, nurturing unity and respect.

Can believers of various religions promote communal harmony?

What do you say my dear friends? Yes, certainly, we can and we must promote communal harmony. How can we do it? When we brothers and sisters of different religions come together to dialogue, to plan, to cooperate and collaborate with deep respect for one another, what are we doing if not pooling in of our resources to imbibe ways and means to knit together peaceful living together, creating understanding and collaboration between various communities? The big and lovely word we use to express all this is called Inter-religious dialogue.

In harmony and dialogue we find unity in diversity

Education trains us to become experts in communal harmony and Inter-religious dialogue. It teaches us how to embrace the beauty of diversity and find unity through harmony. With our unity we can do great things. Together we are stronger. To make this world as perfect as possible each one of us has to bring in peace, love and unity. With our unity, we can do great things to build up communal harmony and to facilitate dialogue between believers of various religions. In dialogue, what we bring to our common table is the cream of the cream, the very best from our belief system, the assurance that nothing is impossible with God. All things are possible with God.

Called to leave a little sparkle wherever we go

Dear friends, we are called to spread a little sparkle of life, of enthusiasm, of energy of communal harmony and interreligious dialogue wherever we go. Success isn’t about luck—it’s about consistency, learning & adapting gestures of communal harmony and inter-religious dialogue.

My dear young people, you can become an ambassador of communal harmony and inter-religious dialogue, by recognizing the value of diversity and promoting understanding. In this way, you can contribute to a more just and equitable society where everyone has the opportunity to thrive. Inter-religious dialogue is a treasured tool for promoting peace and preventing conflict, as it helps to build bridges between different communities and address the root causes of conflict.

The best is yet to come

Communal harmony and interreligious dialogue can help to create stronger, more resilient communities that are able to withstand conflict and adversity. The best is yet to come my dear friends. Yes, the best is yet to come my dear young people. You and I have a significant role to play to usher in the best in the field of communal harmony and interreligious dialogue. Let us strengthen our religious identity and join hands to make our world a beautiful place to live. Let gestures that promote communal harmony and dialogue flow from our hearts to our families, to our neighbourhood and to our great big human family.

The Iftar evening Celebration

This time we would like you to capture through our photographs the spirit of joy, peace and harmony we experienced. Sr. Teresa overheard Professor Brinelle D’Souza’s voice: “Each Year our Iftar Celebration is getting better and better.” Yes, definitely there were many other participants who reconfirmed in various ways that the 2025 Iftar was truly an awesome one. What made it to be truly breath-taking? Undoubtedly the attitude of hospitality, of welcome and of joyful service showcased in an exceptional manner by the youngsters almost all trained under the able guidance of Professor Brinelle and her wonderful team of collaborators did create a great friendly and homely atmosphere.  To add to it everyone present witnessed the mighty marvellous coordination among the organizers which was further enriched with deep respect and profound humility.

The Ice Breakers not only made everyone awake but also put them into the dancing spirit. The Bombay Jesuit Youth did rob many hearts with their music and songs. The young College Students from Tata Institute of Social Sciences (TISS) played a mega role during the celebration. They were on their feet throughout: from photo documentation to serving the food, they saw to the minute details of everything.

Sr.  (Dr.) Teresa Joseph, FMA is a Salesian Sister of the Bombay Province. She holds a masters degree in Science of Education with specialization in Catechetics from Auxilium Rome and a PhD in Missiology with specialization in Inter-religious Studies from the Gregorian University Rome.

Sr Teresa is a freelance writer and contributes articles for various journals in India and abroad. Her recent publications include Dream Big Dream True and Family of Truth: The Liminal Context of Inter-Religious Dialogue. She has launched and co-edited an animation book for the family titled Stay Connected in the Circle of Love (2007).

The post Breaking Bread, Building Bridges: The Spirit of Interfaith Iftar 2025 appeared first on Indian Catholic Matters.

By Lavoisier Fernandes –

It’s been a good number of years since I legally migrated to the United Kingdom. Recently, while visiting my home state of Goa in India, I had a conversation with our honest, hardworking and long-serving family gardener, Raju, who had migrated from Bihar, another state in India, with his young family.

Though Raju and I had different migration journeys—mine international, his domestic—we found common ground as immigrants, both contributing to filling labour shortages, addressing economic gaps, and adding cultural diversity in our respective locations.

As migration continues to shape the world, the topics of migrants, asylum seekers, refugees, and immigrants have become some of the most polarising and emotionally charged issues of our time. These discussions often ignite debates over job security, the allocation of healthcare resources, cultural identity, brain drain and national security.

In developed nations, discussions often focus not just on the benefits immigrants bring, but also on the perceived challenges. Some view them as a strain on resources, unfairly associating all immigrants with criminality, while others acknowledge them as vital contributors to economic and cultural development.

In India, this debate has even made popular culture, with the Netflix Hindi film Dunki highlighting the term “donkey flights” – a Punjabi term to describe illegal immigration—depicting the struggles of those seeking better lives in countries like the U.S., Canada, and the U.K.

Recently, the debate around migration reached a new level when the United States began deporting illegal immigrants in shackles to countries like Colombia and India, sparking outrage and widespread discussion.

According to a 2019 Pew Research Centre study, an estimated 3.9 to 4.8 million unauthorised immigrants were living in Europe in 2017, making up about 1% of the continent’s population.

In 2022, approximately 725,000 unauthorized Indian immigrants were living in the U.S., making up 6.6% of the undocumented population. This statistic places India as the third-largest source of illegal immigration, following Mexico and El Salvador.

However, this is an issue affecting all societies and nations, regardless of the specifics of each migration story. The statistics also highlight the growing complexity of the issue and the pressure on countries to balance national security with humanitarian concerns.

While immigration policies are hotly debated and polarising, the Catholic Church’s teachings offer a moral framework for addressing these complex issues.

What Does the Church Say About Immigration?

According to the Catechism of the Catholic Church (CCC 2241), immigration involves two essential moral duties that must be upheld equally.

The first duty is to welcome migrants with compassion, respecting their human dignity. Every individual has the right to seek a better life, and governments—especially in wealthier nations—are called to honour this right as much as possible. Authorities are responsible for ensuring that migrants seeking security and opportunity are treated with care and given proper protection.

The second duty is to safeguard national borders and uphold the law for the common good. Sovereign nations have the right to regulate immigration through fair legal channels. In turn, immigrants must respect the culture, laws, and social responsibilities of their new country. These two duties must be carefully balanced to promote justice and social harmony.

Why Is Human Dignity Foundational in Immigration, Regardless of Status?

Human dignity is a cornerstone of Catholic social teaching, especially in the context of immigration. The Church teaches that every person is created in the image and likeness of God (Genesis 1:27), and therefore, every individual possesses inherent dignity that must be respected and protected, regardless of their immigration status.

The Church emphasises that all individuals have fundamental rights—such as the right to life, freedom, and the pursuit of happiness—regardless of their legal status. Moreover, it stresses a moral duty to protect the poor and vulnerable, particularly immigrants fleeing violence, persecution, or economic hardship.

So, to the Church sees a just society where everyone can live with dignity and reach their full potential. By advocating for immigrants’ rights, the Church calls for a world in which all people can contribute to and share in the common good.

So, Is Deportation Immoral?

The issue of deportation in light of Catholic teachings on human dignity and social justice is both complex and nuanced.

While the Church does not explicitly label deportation as immoral, it insists on a just and humane approach to immigration enforcement that upholds human dignity.

The Church suggests that any immigration policy, including deportation practices, should reflect values of compassion, justice, and respect for human dignity and should avoid practices that:

• Dehumanize immigrants—whether legal or illegal—through hostile rhetoric or by implying they are anything less than children of God, made in His image and likeness.
• Detain immigrants indefinitely or deny them basic human necessities while in custody.
• Permanently separate families, particularly children from their parents, unless the child is at risk of abuse.
• Use excessive violence in law enforcement, except when necessary to protect lives.

What Alternatives to Deportation Does the Church Suggest?

Guided by its principles of human dignity and social justice, the Catholic Church presents various alternatives to deportation, emphasising compassion and fairness, as highlighted by Pope Francis in his encyclical Fratelli Tutti on fraternity and social friendship.

1. Pathway to Legal Status

The Church supports creating pathways for undocumented immigrants to gain legal status, fostering stability and integration for those who have lived in a country for a long time and contributed to society.

2. Family Reunification

It advocates for policies that prioritise family unity, ensuring families are not separated by deportation and facilitating reunification for those in different countries.

3. Asylum and Refugee Protection

It calls for strong protections for asylum seekers and refugees, emphasizing the moral obligation to offer safety and support to those fleeing persecution and violence.

4. Community-Based Alternatives

The Church promotes community-based alternatives to detention, allowing individuals to stay in their communities while their immigration cases are processed, providing legal support and resources.

5. Comprehensive Immigration Reform

It  advocates for addressing the root causes of migration, such as poverty and violence, through comprehensive reform and investments in development in migrants’ home countries.

6. Education and Advocacy

The Church encourages education and advocacy to raise awareness about the challenges immigrants face and to promote policies that treat them with dignity and respect.

A Compassionate Approach to Immigration Policy

In a world marked by the struggles of migration, we are reminded by Pope Francis of the example set by the Holy Family. Just as Mary, Joseph, and Jesus sought refuge as migrants fleeing danger and persecution, we are called to show compassion and solidarity with all who seek a better life.

The lessons of the Holy Family—vulnerability, resilience, and hope—should guide our approach to immigration policies. As Pope Francis urges, we must treat migrants with dignity, respect, and compassion, upholding their human rights regardless of their legal status.

Immigration is more than just a political matter; it’s a moral issue rooted in our common humanity, and it’s unfair to paint all immigrants as criminals.

Just as Raju and I, despite our differing backgrounds, found shared purpose as immigrants, so too can societies bridge divides through policies rooted in compassion and respect for human dignity.

It is in embracing the biblical call to welcome the stranger (Matthew 25:42-46), that we are reminded that in doing so—we uphold the dignity of all and reflect the core values of love, justice, and peace.

Lavoisier Fernandes, born and raised in Goa, is currently based in West London. His faith is “work in progress”- and a lifelong journey. He has always been fascinated by the Catholic faith, thanks to his Salesian schooling. He’s passionate about podcasting, theology, the papacy, and volunteering. He has hosted ‘Talking Faith’ series for Heavens Road FM, Catholic Radio, connecting with ordinary men and women within the Catholic faith, other faiths and examining issues affecting both the Church and society. He has also been a host on Shalom World Catholic TV for two episodes of the ‘Heart Talk’ series. He presently contributes for the Goa Diocesan magazine Renevacao.

The post Across Borders: Upholding Human Dignity in Immigration appeared first on Indian Catholic Matters.

Fr.  Dr. John Singarayar SVD –

In an age of bold evangelists and charismatic spiritual leaders, the story of Saint Joseph offers a compelling counternarrative for today’s believers. Unlike more prominent saints who performed miraculous healings or authored theological texts, Joseph’s legacy is defined by quiet faithfulness—a model increasingly relevant to modern Christians navigating ordinary life.

Joseph’s journey began with a personal crisis that could have ended in public scandal. When his betrothed, Mary, became pregnant, Jewish law permitted severe consequences. Yet following a divine message in a dream, Joseph chose compassion over convention, protecting both Mary and her unborn child without fanfare or recognition.

“Joseph teaches us to listen first,” explains Simon, a ministry volunteer who recently counseled his overwhelmed friend Anthony about church commitments. “Before reacting to conflicts or demands, we are called to pause and discern what is truly important.”

This “holy inconvenience,” as Simon describes it, exemplifies how Joseph’s example can transform mundane obligations into opportunities for spiritual growth.

Joseph’s carpentry career further illustrates this principle of sanctified ordinariness. Working with his hands, he demonstrated that holiness does not require visibility—only love. This perspective has inspired individuals like James, who maintains a “Joseph Journal” documenting small acts of service performed out of the spotlight.

“Joseph probably swept his workshop every night. Someone has got to do it,” James remarked after being discovered washing dishes alone after a church function. His approach challenges the contemporary emphasis on recognition and social media visibility.

Beyond humility, Joseph embodied active protection. When Herod threatened Jesus, Joseph immediately relocated his family to Egypt, demonstrating that faith sometimes requires decisive action. John, a church member, applied this principle when approached by a teenager facing parental divorce.

“Joseph stayed with Mary even when things got messy,” John told the teen, offering ongoing support rather than platitudes—a practical application of Joseph’s guardianship model.

Joseph’s adaptability amid unexpected circumstances offers another lesson for today’s believers. “He teaches us to hold plans loosely,” notes one minister who restructured his schedule to prioritize family time after realizing his church commitments had created domestic tension.

For working Christians, Joseph represents the seamless integration of faith and vocation. One professional keeps a Joseph statue on his desk as a reminder that ordinary tasks can become sacred when performed with intentionality. “Joseph reminds me to focus on what matters,” he explains.

Faith communities increasingly honor Joseph’s example through practical devotions. Simple prayers like “St. Joseph, teach me to serve quietly and trust boldly” are gaining popularity. Some families commemorate his feast days by serving at shelters or hosting meals for those experiencing loneliness—embodying Joseph’s family-centered ministry approach.

Joseph’s enduring relevance lies in his demonstration that spiritual significance does not require extraordinary circumstances. His legacy continues to inspire believers who feel overlooked or uncertain, reminding them that holiness manifests through consistent, loving action in everyday contexts.

As one devotee put it: “Pick up your tools—whether they are a Bible, a hammer, or a listening ear—and get to work. St. Joseph has got your back.”​​​​​​​​​​​​​​​​

Fr. Dr. John Singarayar SVD holds a Ph.D. in Anthropology. He has authored seven books and published extensively in academic journals, focusing on mission, tribal studies, cultural anthropology, and sociology of religion.​​​​​​​​​​​​​​​​

The post Saint Joseph is the Silent Saint appeared first on Indian Catholic Matters.

Rev. Dr. Merlin Rengith Ambrose –

The liturgical season of Lent is a call to the faithful for spiritual regeneration and a profound conversion of heart. Consequently, a deliberate orientation towards God and the diligent pursuit of penitential exercises are considered integral elements of Christian discipleship during this period.

“The sin of the century is the loss of the sense of sin,” Pope Pius XII said in the wake of the horrors of World War II. Popes John Paul II, Benedict XVI, and Francis have all repeated it. At the beginning of 2014, during his morning meditations, Pope Francis, when referring to a famous phrase by Pope Pius XII, stated that losing the sense of sin is the evil of this civilisation, an evil that strengthens Christian mediocrity. It is thus clear that over recent decades, a culture of “I am not doing anything wrong” has been created as an undeniable expression of the lack of a sense of guilt regarding responsibility for one’s actions. It is all due to secularism and relativism, a negative effect of post-modernism. It is worthwhile to recall the words of Pope Benedict XVI shortly before the conclave that elected him, Pope. In that address, he accused modern culture of “building a dictatorship of relativism that does not recognise anything as definitive and whose ultimate goal consists solely of one’s own ego and desires.”

Humanism Without God

Etsi Deus non daretur (As if God does not exist) seems to be the key principle that moves contemporary society. On many occasions and in various ways, it has been condemned by the approach of the Magisterium. “Secularism” is a movement of ideas and behaviour which advocates a humanism totally devoid of God, exclusively centred upon the cult of action and production, and caught up in the intoxicating enthusiasm of consumerism and pleasure, while disregarding the risk of “losing one’s soul”. This secularism cannot but undermine the sense of sin. At the very most, sin will be reduced to what offends man. But it is precisely here that we are faced with the bitter experience that man can build a world without God, but this world will end by turning against him.

Relativism and the Downfall of Moral Values

The sense of sin also easily declines as a result of a system of ethics deriving from a certain relativism. This may take the form of an ethical system which relativises the moral norm, denying its absolute and unconditional value. Consequently, it argues that there are no acts that are automatically wrong without considering the situation in which they take place. Herein, lies a real “overthrowing and downfall of moral values,” and “the problem is not so much one of ignorance of Christian ethics,” but ignorance “rather of the meaning, foundations and criteria of the moral attitude.” Objective truth and doctrines of the Church are taken for granted. This shift in ethics makes the idea of sin much weaker, almost suggesting that while sin exists, it’s unclear who actually commits it.

“Deadening” of Conscience

A famous popular proverb says: “he who has no conscience, has no guilt or learning.” This means that not being able to act morally and honestly impedes a person from having feelings of guilt and, above all else, diminishes any knowledge that he possesses. The moral conscience of many has become seriously clouded. The right idea of conscience does not exist. Modern man is threatened by an eclipse of conscience. When the conscience is weakened, the sense of God is also obscured, and as a result, with the loss of this decisive inner point of reference, the sense of sin is lost. This explains why Pope Pius XII declared, in words that have almost become proverbial, that “the sin of the century is the loss of the sense of sin.” The obscuring or weakening of the conscience comes also from several sources: i) from a rejection of any reference to the transcendent in the name of the individual’s aspiration to personal independence and glorification; ii) from acceptance of ethical models imposed by general and conventional consensus and behaviour, even when condemned by the individual conscience; iii) from the tragic social and economic conditions that oppress a great part of humanity, causing a tendency to see errors and faults only in the context of society; iv) finally, and especially, from the obscuring of the notion of God’s fatherhood.

“Extreme to Extreme” Approach

Certain trends within the Church’s thought and life inevitably favour a decline in the sense of sin. For example, some are inclined to replace the ecclesial attitudes of the past with other exaggerations going to another extreme: i) from seeing sin everywhere, they pass to recognising it nowhere; ii) from too much emphasis on the fear of eternal punishment, they pass to preaching a love of God that overlooks any punishment deserved by sin; iii) In trying to correct mistaken beliefs, some people show too much respect for personal conscience and ignore the responsibility to tell the truth. This transition reflects a move away from a stringent approach to correcting misguided consciences, opting instead for a kind of respect for individual conscience that overlooks the imperative of sharing uncomfortable truths. It should also be noted that the confusion created in the consciences of many faithful individuals due to differing opinions and teachings in theology, preaching, catechesis, and spiritual direction on serious and sensitive issues of Christian morals ultimately diminishes the true understanding of sin nearly to the point of eliminating it altogether.

Conclusion

The problem is not only how to bring to the surface the sense of sin but, rather, but also to restore or generate faith and moral principles in the hearts of men and women. The restoration of a proper sense of sin is the first way of facing the grave spiritual crisis looming over man today. But the sense of sin can only be restored through a clear reminder of the unchangeable principles of reason and faith which the moral and magisterial teaching of the Church has always upheld. The sin is real. Just because all one’s peers are having sex, taking drugs, using birth control, or having an abortion doesn’t mean that these things are OK. Such thoughts may ease our feelings of guilt, but they do not take away our moral responsibility for the choices we have made. We will have to answer to God for them. Our consciences need to recover the “sense of sin” so that we can take responsibility for our moral decisions and seek God’s mercy. The “sense of sin” refers to having an accurate conception of sin and an awareness of sin in one’s life. It is part of what is normally understood as “conscience.” Pope John Paul II, in his Apostolic Exhortation, “Reconciliatio et Paenitentia”, wrote of a “sensitivity and an acute perception of the seeds of death contained in sin, as well as a sensitivity for identifying them in the thousand guises under which sin shows itself. This is what is commonly called the sense of sin. This sense is rooted in man’s moral conscience and is, as it were, its thermometer.” May this Lenten season help us combat this sin of loss of sense of sin and introspect our conscience in order to return to God.

If we say, “We are without sin,” we deceive ourselves, and the truth is not in us. If we acknowledge our sins, he is faithful and  just and will forgive our sins and cleanse us from every wrongdoing. (1 Jn 1:8-9).

Rev. Dr. Merlin Rengith Ambrose, a priest from the diocese of Kottar, is currently a professor of Canon Law at St. Peter’s Pontifical Institute in Bangalore and the Executive Secretary of the Commission for Canon Law in the CCBI.

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It is 2 am in the morning and I can’t sleep.  My body affected by what is known as jet lag, travelling through multiple time zones and over multiple continents in under 24 hours.  It will take me some time, maybe few days, to get adjusted back to normal routine.  Travel is tough, physically demanding and also expensive, demanding that one has to separate oneself from the familiar and embrace the unfamiliar, new surroundings and people.

Yet travel can be immensely rewarding and necessary for the people to people connection that no amount of digital meetings can bring. Huge preparations are required for travel abroad though. Securing the necessary visa, travel and accommodation arrangements and needed funding to be organised even before one can get on that airplane.  And yet, we do plan journeys and travel towards hope – hope of favourable meetings with those we are to meet in expected and unexpected encounters and also hope that the weather and other conditions are favourable in the places we travel to.

This travel-based effort reminds me of the preparations we need to make for Lent each year.  Why do we take the effort to travel to Him, and how can we do it effectively.

The preparations for the journey require sacrifice.  Fasting, penance and almsgiving.  We also need to travel light and depend less on external things during this time.  The more we prepare the greater our internal transformation. And the journey must change us in some form, otherwise why undertake the journey in the first place?

The experiences that the writer Joyce Rupp who walked the Camino de Santiago with a friend and wrote a book based upon this experience called Walk in a relaxed manner: Life lessons from the Camino (Maryknoll, NY: Orbis Books, c. 2005) come to mind. She starts her pilgrim journey saying:

“Imagine walking on a path where millions of feet from other lands and cultures have previously walked, feet that have trod hundreds of miles to reach a sacred site. Think of what it would be like to have that same path and those same stones beneath your feet as you, too, walk for many weeks to reach the same destination (p. 26).”

This seems to be similar to the path we walk in Lent. This Lenten path that has been walked by our parents and grandparents ahead of us. Joyce Rupp says, ‘Each of us has a Camino, a road of life. This road allows us access to the spiritual richness of those who have travelled before us and those who travel with us now’ (p. 32).

In today’s consumeristic society where faith takes a back seat often in deference to the world, the need to fast from what one likes, a Lenten practise recommended by the Church, seems rather difficult and at times even impossible.  I have witnessed the staunch discipline of my father during these periods, the resolve not to touch what he wanted to give up for lent during a time period which is not so short.  That resolve sometimes wanes in me, especially when I am at a function or party during Lent and that non veg dish or drink entices me.  Yet, I understand that holding on to my resolve like my father did is one of the steps to make me prepare for lent, to make me lighter and travel further with others.

On our recent trip abroad, the lesson to travel light was reinforced by the difficulty we had in hauling around lots of luggage with so many clothes we did not use at all during the journey.  Most of our other travellers were indeed travelling light.  They could move around more freely than us. My brother-in-law gave us some advice, ‘Pack what you need, then throw half of that out.’ It is hard to do that!

The Lenten practises of fasting, prayer and almsgiving indeed make us light, helping us to travel faster to our goal of hearing Him more clearly. The challenge is to follow this practise.

Holy Father Pope Francis, in his letter for Lent this year proposes a few reflections on what it means to journey together in hope this Lenten season, and on the call to conversion that God in his mercy addresses to all of us — as individuals and as a community.

The Holy Father mentions a first call to conversion comes from the realisation that all of us are pilgrims in this life. Each of us is invited to stop and ask how our lives reflect this fact. Am I really on a journey or am I standing still, not moving, either immobilised by fear and hopelessness or reluctant to move out of my comfort zone? Am I seeking ways to leave behind the occasions of sin and situations that degrade my dignity?

Holy Father mentions that the second call is to journey together. The Church is called to walk together, to be synodal. Christians are called to walk at the side of others and never as lone travellers. The Holy Spirit compels us not to remain self-absorbed, but to leave ourselves behind, and keep walking towards God and our brothers and sisters. In particular the following lines call out to me, ‘It means walking side-by-side, without shoving or stepping on others, without envy or hypocrisy, without letting anyone be left behind or excluded. Let us all walk in the same direction, tending towards the same goal, attentive to one another in love and patience.’

The third call to conversion mentioned in the Holy Father’s letter is for us to journey together in hope, for we have been given a promise.

The Holy Father exhorts us that may the hope that does not disappoint (Romans 5:5) — the central message of the Jubilee — be the focus of our Lenten journey towards the victory of Easter. He says: ‘Let us ask ourselves: Am I convinced that the Lord forgives my sins? Or do I act as if I can save myself? Do I long for salvation and call upon God’s help to attain it? Do I concretely experience the hope that enables me to interpret the events of history and inspires in me a commitment to justice and fraternity, to care for our common home and in such a way that no one feels excluded.’

Let us journey towards that hope. Each journey starts with a first step, then another and so on until we reach the destination.

Many things on our recent journey reinforce the sentiments expressed in Pope Francis’ Lenten letter for me. I did not make the journey alone as I usually would have done, I was accompanied by my better half and our shared journey was rich and full of memorable moments of hope. One of them we experienced on a chilly, rainy morning on the outskirts of Glasgow, when trying to find a church near our hotel, a kindly aged soul opens the church for us to pray and even gets her car to drop us back to our hotel, which would have been a difficult walk back in the rain.  We are filled with hope at the random acts of kindness by total strangers we experienced in this journey.

We need to reflect that hope too, as others look to us.  A brilliant talk by Msgr James Shea delivered as the Keynote Address at the 2025 National Catholic Prayer Breakfast on the theme on Pope Francis’ Lenten letter of the journey towards hope uplifts my understanding.

I ask myself now. What step can I take today towards my Lenten journey of hope ultimately leading to the Easter that awaits me?

‘Unless there is a Good Friday in our lives, there will never be an Easter Sunday. The Cross is the condition of the empty tomb, and the crown of thorns is the preface to the halo of light.’ — Archbishop Fulton Sheen : Life of Christ

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There are two common English phrases where the word “Penny” is used – “A Penny for your thoughts”, and “Going to spend a penny”. The first is obvious; the second means going to relieve one’s bladder. That could cost a penny in a British public convenience. Either way, the penny, as a fraction of the pound sterling, is not of much value.

So how valuable is our penance? Worth more than a penny? The Mahakumbh has just ended in Prayagraj, 200 kms from where I live upstream on the Ganga. This religious event was reportedly taking place after 144 years and the U.P. government claims that over 66 crore (660 million) people bathed in the sacred river between 13^th January and 26^th February (45 days).

Hindus believe that ritual bathing at this auspicious time washes away their sins. Participating in the Kumbh is an arduous task made even more so by the government hype and propaganda. Pilgrims travelled long distances by road or rail. The final stretch entailed walking several kilometres carrying one’s own belongings. The pilgrimage was also fraught with danger. We read about or saw the stampedes at the ghats and railway stations, as also road accidents due to drivers dozing off at the wheel. The pilgrim would have spent much more than the proverbial penny. It was a matter of aastha (religious belief). It was also the coldest part of the year in the region, so bathing would again involve much discomfiture.

Is it a coincidence that less than a week later the holy month of Ramzan began on 2^nd March. Here again we find that devout Muslims make great sacrifices for the expiation of their sins. During the lunar month (28/29 days) they fast from dawn to dusk. In equatorial regions this may be for 12 hours, but the further we move from the equator the period could be longer or shorter; again depending on the time of year. Not just food, one must even abstain from water, a big penance in tropical regions. Abstinence even covers sex during the time of fast. Believers are also expected to donate a portion of their income as zakaat, similar to the biblical tithing. Here again we find that Islam expects its followers to make great sacrifices for the expiation and reparation of sins.

In Sikhism there is a provision for tankhaiya, a religious punishment for a public sinner, one who has gone against the Sikh Rehat Maryada (code of conduct). This public punishment is meted out by the Jathedar of the Akal Takht (High Priest). Kings and high profile ministers have not been spared. A common punishment is to clean the footwear of the devotees at the entrance to the Gurudwara. It is a humbling act.

What about Christians, and more specifically Catholics? As I write we are about to enter Lent, just a couple of days after Ramzan began. By a strange coincidence there is a sangam (confluence) of penitential seasons among the major religions in India.

Lent, though patterned on Jesus’ 40 day fast in the desert, is actually 47 days (including the 7 Sundays). Among Christians, who are multi-ethnic and from various Church traditions, there is no uniformity in Lenten practices.

Among them the Catholic Church is probably the most lenient when it comes to Lenten obligations. There are only two days of obligatory fasting – Ash Wednesday and Good Friday. The prescribed fast is actually more of a farce. One may have one and a half meals. Abstinence is only from meat, but one may consume fish, eggs, soup, butter etc. This makes a mockery of our penance, especially when contrasted with what is prescribed in other religions.

To begin with, how many Christians have meat as a part of their daily food? If not, one cannot sacrifice what one doesn’t have in the first place. Abstaining from meat may be a sacrifice in very cold places like Europe, but not in most of India. To be fair though, the Catechism of the Catholic Church (CCC) promulgated by Pope John Paul II on 11/2/1992 prescribes abstinence on all Fridays in the year (CCC 1438). Penance is not limited to abstinence either. It advocates fasting, prayer and almsgiving (CCC 1434).

It would also be in order to quote from the Ash Wednesday liturgy. “Come back to me with all your heart, fasting, weeping and mourning. Tear your hearts and not your clothes” (Joel 2:12). This is because the Jews would rend their outer garments as a form of penance while their hearts remained as hard as stone.

Catholics are also expected to frequent the sacrament of Reconciliation, earlier called Confession, at least once a year, during Lent. Its form varied considerably over the centuries (CCC 1447). Vatican II introduced a community penitential rite followed by general absolution. However, we have now, like almost everything else about Vatican II, reverted to individuals confessing before a priest. Many Catholics have reservations about this form, especially for women having to “confess’ to a male priest. As a consequence, even those who do go to confession tend to water down their sins or confess in generalised terms like “I get angry”, or “I have sexual desires”.

On the other hand, it is highly unlikely that those who commit heinous crimes like murder, rape or burglary will suddenly turn over a new leaf and humbly submit to confession. Recently there was a demand in Australia for priests to reveal to civil authorities serious crimes mentioned in confession. I see this as more hypothetical than ethical, because I cannot envisage hardened criminals going for confession.

We are also taught that though “absolution takes away sin, but it does not remedy all the disorders that sin has caused … One must repair the harm done through compensation etc” (CCC 1459). Here again this seems more of a hypothetical situation. If somebody robs a huge sum of money or valuables he cannot expect to be absolved until and unless he returns the stolen goods. What about murder or rape? How does one compensate for the loss of life or dignity?

Take the case of Mehmet Ali Agca who tried to assassinate Pope John Paul II. The latter visited him in prison and purportedly forgave him. Despite that, he had to serve his prison sentence as by law established. It is not like the President of America who can grant a presidential pardon; as Joe Biden did for his son Hunter, or Trump did for his supporters who stormed Capitol Hill.

So crime and punishment, confession and absolution, are not as simple as being told by the Confessor to recite three Hail Marys as penance.

I perceive another plausible reason why Christians may be lackadaisical in their reparation and repentance. They may be influenced by Paul’s letter to the Romans. “One man’s offence brought condemnation on all humanity and one man’s good act has brought justification and life to all humanity” (Rom 5:18). This explanation of the New Adam needs to be tempered with the warning of the Prophet Ezekiel. “Why do you keep repeating this proverb – The parents have eaten sour grapes and the children’s teeth are set on edge … The one who has sinned is the one to die” (Ez 18:1-2). So we cannot pass the buck onto either the Old Adam or the New One. If we ourselves are culpable, then we alone can atone for our personal transgressions.

As we enter this holy season of Lent let us look beyond food and drink to see how we can be better, more just and caring human beings. For lives, including that of those who cross our path, are worth more than a penny.

The writer is the Convenor of the Indian Catholic Forum

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