6 New Bishops and 2 New Dioceses for the Syro-Malabar Church

New Appointments of Bishops and New Dioceses of the Syro-Malabar Church
It was announced on 18th January 2010 in Vatican as well as in Kerala.

V. Rev. Msgr Bosco Puthur (First Bishop in the Major Archiepiscopal Curia, Kakkanad)Hailing from Archdiocese of Trichur, Date of Birth: 28-05-1946, Ordination: 27-03-1971, Presently working as the Rector of St. Joseph’s Pontifical Seminary, Aluva.
V. Rev. Msgr. George Njaralakkat (First Bishop of Mandaya, bifurcated from the diocese of Mananthawady), Hailing from diocese of Manathawady, Date of Birth: 23-06-1946
Ordination: 20-12-1971, Presently serves as the Proto Syncellus of Bhadravathi.
V. Rev. Msgr. Raphael Thattil (Auxiliary Bishop of Archdiocese of Trichur), Hailing from Archdiocese of Trichur, Date of Birth: 21-04-1956, Ordination: 21-12-1980, Presently working as Protosyncellus of the Trichur.
V. Rev. Dr. Remegius Inchananiyil (Bishop of Thamarassery), Hailing from diocese of Thamarassery, Date of Birth: 26-07-1961, Ordination: 26-12-1987, Presently working as the Chancellor of Thamarassery Diocese.
V. Rev. Dr. Pauly Kannukadan (Sr) (Bishop of Irinjalakuda), Hailing from diocese of Irinjalakuda
Date of Birth: 14-02-1961, Ordination: 28-12-1985, Presently working as the Director of Liturgical Research Centre, Kakkanad.
V. Rev. Dr. Paul Alappatt (Jr) (First Bishop of Ramanadhapuram, bifurcated from Palghat), Hailing from Archdiocese of Trichur, Date of Birth: 21-04-1962, Ordination: 27-12-1987
Presently working as the Rector of St. Mary’s Minor Seminary, Trichur.

PRESERVATION OF RITE AND JURISDICTION: DUTIES AND RESPONSIBILITIES OF THE HIERARCHY AND THE FAITHFUL

Rev. Dr. Francis Eluvathingal
Introduction
In the present scenario of the Catholic Church, especially of the Indian Church, preservation of the rite and jurisdiction are topics that we need to discuss and study as they help us to understand the position of the church on these. The study is for uniting everyone under one umbrella in a better way keeping one’s own individuality and respecting the other, than to fight to get the rights done. In the last Synod of Bishop in Rome, His Beatitude Mar Varkey Cardinal Vithayathil, Major Archbishop of the Syro-Malabar Church stated that more than hundred years have elapsed since Leo XIII’s plea on the like dignity of Western and Eastern Catholics. Issues on these topics do exist not because there is no teaching on these topics from the magisterium but because of various other reasons. Hence this is an attempt to look into the duties and responsibilities of the hierarchy and the faithful as far the preservation of the rite and jurisdiction are concerned.

I. Teachings of the Church
According to Orientalium Ecclesiarum 4, “Provision must be made therefore everywhere in the world to protect and advance all these individual churches. For this purpose, each should organize its own parishes and hierarchy, where the spiritual good of the faithful requires it. The hierarchies of the various individual churches who have jurisdiction in the same territory should meet at regular intervals for consultation, and thus foster unity of action. They should make united efforts to promote common activities…”.
The injunction was repeated in Christus Dominus, 23, 27 “Where there are faithful of a different rite, the diocesan bishop should provide for their spiritual needs either through priests or parishes of that rite or through an episcopal vicar endowed with the necessary faculties. Wherever it is fitting, the last named should also have episcopal rank. Otherwise the Ordinary himself may perform the office of an Ordinary of different rites”. Moreover “one or more episcopal vicars can be named by the bishop. These automatically enjoy the same authority which the common law grants the vicar general … for the faithful of a determined rite” (CD 27). The same document went on to say that if, on account of some special circumstances, none of these alternatives was practicable, a special hierarchy could be established for each different Rite, should the Apostolic See judge this to be opportune.
In the letter of John Paul II to the Bishops of India, he said “By virtue of my office as Supreme Pastor of the Universal Church I wish to state the following: … the Latin Ordinaries of such dioceses are to provide as soon as possible for an adequate pastoral care of the faithful of these Eastern Rites, through the ministry of priests, or through an Episcopal vicar endowed with the necessary faculties. Where circumstances would so indicate, the Apostolic See will establish a proper hierarchy for such faithful. This will be done through the two Roman Congregations responsible for the affairs of the Eastern and Latin Rites, and after consultation with the Latin Bishops involved.”
John Paul II’s Ecclesia in Asia, nr. 27, the above-said concepts are being repeated. The document says, “… I call upon everyone to recognize the legitimate customs and the legitimate freedom of these Churches in disciplinary and liturgical matters, as stipulated by the Code of Canons of the Eastern Churches. Following the teaching of the Second Vatican Council, there is an urgent need to overcome the fears and misunderstandings which appear at times between the Catholic Eastern Churches and the Latin Church, and among those Churches themselves, especially with regard to the pastoral care of their people, also outside their own territories. As children of the one Church, reborn into the newness of life in Christ, believers are called to undertake all things in a spirit of common purpose, trust and unfailing charity. Conflicts must not be allowed to create division, but must instead be handled in a spirit of truth and respect, since no good can come except from love… It is clear that the Catholic Eastern Churches possess a great wealth of tradition and experience, which can greatly benefit the whole Church”.
Erga Migrantes Caritas Christi, a recent document of the Holy See, also repeats the above-mentioned obligation regarding the Eastern Catholic migrants with special reference to the Latin Bishops (Nos. 52 - 55). Eastern Rite Catholic migrants, whose numbers are steadily increasing, deserve particular pastoral attention. In their regard we should first of all remember the juridical obligation of the faithful to observe their own rite everywhere insofar as possible, rite being understood as their liturgical, theological, spiritual and disciplinary heritage (cf. CCEO Can. 28, §1). Even a prolonged practice of receiving the sacraments according to the rite of another Church sui iuris does not mean that they become members of that Church (cf. CIC Can. 112, §2).

II. Canonical Legislations
The Codes, Codex Iuris Canonici (CIC) of 1983, and Codex Canonum Ecclesiarum Orientalium (CCEO) of 1990 have clear directives for the hierarchy and faithful in relation to the preservation of rite and jurisdiction.
1. Rights and Obligations of the Faithful
a) Do the Christian faithful have a right to worship in their rite/Church? Both the codes say “The Christian faithful have the right to worship God according to the prescriptions of their own Sui Iuris Church…” (CCEO-C.17; CIC-C. 214).
b) Both the codes are clear too about the membership of the faithful in a Sui Iuris Church. One gets membership to a church through baptism and the church of ascription depends upon the church of the parents in the case of the children below 14. (CIC – CC. 111, 112 CCEO – CC. 29, 31, 38 to 147).
c) Regarding the preservation and promotion of rites also the faithful certain obligations. CCEO c. 39 says so: “ The rites of the Eastern Churches are to be preserved and promoted conscientiously as the heritage of the whole Church of Christ, a heritage in which shines forth the tradition coming down from the Apostles through the Fathers, and which in its variety affirms the divine unity of the Catholic faith“. There are also other canons which explain about the preservation and promotion of rites (CCEO – C. 40-41).
2. Rights and Obligations of the Local Ordinary/Hierarch
The diocesan bishop, in the exercise of his mandate, must foster pastoral care for all the faithful entrusted to him, including those who find themselves in special situations. The local Ordinaries/Hierarchs, no matter of whatever Church, if they have faithful belonging to a different sui iuris Church under them have to provided adequately for living their faith according to their respective ecclesial traditions (CCEO – CC . 41, 193, 207, 246; CIC – CC. 383, 399, 476, 518).
CIC Canon 383 § 2 says, “If he has faithful of a different rite within his diocese, he is to provide for their spiritual needs either by means of priests or parishes of that rite or by means of an episcopal vicar.” This canon is based on Christus Dominus (CD, No. 23 paragraph 3).
CIC goes further and recommend the establishment of a separate diocese in the same territory if needed: “There can be erected within the same territory of particular Churches which are distinct by reason of the rite of the faithful or some similar reason when such is deemed advantageous in the judgment of the Supreme Authority of the Church after it had listened to the conferences of Bishops concerned” (C. 372 §2). For the correct governance of the diocese C. 476 says that the diocesan bishop can also appoint one or several episcopal vicars, over the faithful of a determined rite. When it is necessary to establish parishes, the diocesan bishop can establish personal parishes based upon rite (C. 518).
Whenever this is done, these parishes will juridically form an integral part of the Latin diocese, and the parish priests of the aforementioned rite will be members of the diocesan presbyterate of the Latin bishop. It should, however, be noted that although in the hypothesis foreseen in the above mentioned canons these faithful are living within the jurisdiction of the Latin bishop, it is opportune that before instituting personal parishes for them or designating a presbyter as assistant or parish priest or indeed episcopal vicar, the Latin bishop should take up contact both with the Congregation for the Oriental Churches and with the respective hierarchy, in particular with the Patriarch.
It should be recalled here that the CCEO (Can. 193, §3) lays down that when eparchs “constitute this kind of presbyter or parish priest or syncelli for the pastoral care of the Christians faithful of the patriarchal Churches”, they should “take up contact with the relevant Patriarchs and, if they agree, should then act on their own authority, informing the Apostolic See about this as soon as possible; if, however, for any reason the Patriarchs do not agree, then the matter must be referred to the Apostolic See. Although there is no explicit regulation corresponding to this in the CIC, it should nevertheless by analogy apply to Latin diocesan bishops too.”
At issue is a norm which makes provision for the interference of an external authority (that of the patriarch or major archbishop) in the government of a diocese- an event explainable by the fact that the faithful of a Patriarchal or Major Archiepiscopal Church continue to belong to their own ritual Churches.
As regards the provisions for the coordination of different rites in one and the same territory, cf. CCEO Can. 202, 207 and 322.
3. The Rights and Duties of the Patriarch and Major Archbishop
To understand the powers of the Major Archbishop, the concept of proper territory is very important: According to canon 78 § 2 this power of Major Archbishop is exercised fully within the territorial boundaries of the major archiepiscopal Church; in order for it to be exercised validly outside of these boundaries, it is required that this be expressly established either by common law or by particular law approved by the Roman Pontiff. Canon 146 § 1 provides for the ius commune of which canon 78 § 2 speaks. There we read, the territory of the Church over which the patriarch presides extends itself over those regions in which the rite proper to the same Church is observed and the patriarch has legitimately acquired the right of establishing provinces, eparchies as well as exarchies.
Notwithstanding the geographical delimitation of the territory in which the patriarch or major archbishop exercises his power, the Code recognizes the ius et obligatio of each to seek appropriate information about the faithful residing outside the above-mentioned territory.
The visitor could be chosen from the bishops of the Major Archiepiscopal Curia or, alternatively, the Synod of Bishop of that Church should appoint a bishop who will reside in curia with a task of maintaining the bonds between the faithful who are in diaspora.
4. The Duties of the Apostolic See
The Congregation for the Oriental Churches is the organ of the Holy See deputed to carry out this particular task. Additionally, the Congregation usually sends prelates, with the title of Delegate, to visit, sustain, and encourage the said faithful and to facilitate their dialogue with their ordinaries.
a. Apostolic Visitors
Pastor Bonus has stated that the Congregation for the Oriental Churches is competent to even to establish stable visitors. This sometimes means Visitors of the Congregation or on the other occasions an Apostolic Visitor – one with a pontifical nomination and supplied with, in particular cases, determinate faculties.
We should gratefully acknowledge the efforts of the Holy See for providing pastoral care for the Syro-Malabar emigrants in different parts of the world by appointing Apostolic Visitors – Late Cardinal Antony Padiyara, Bp. Gregory Karotemprel, CMI, Bp. Joseph Pallikaparampil and recently Bp. Gratian Mundadan, CMI. It was with the report of Apostolic visitor the process of the establishment of Eparchy of Kalyan was initiated. The present visitor is to study the situation of the Orientals living outside the proper territories in India.
b. Territory:
The historical understanding of ‘one territory one bishop’ does not exist anymore clearly seen from the teachings of the Vatican II and the canonical legislations. Although the traditional territorial arrangement remains normative for parishes and dioceses, the territory no longer is considered a constitutive element but only a determining element of the community of the faithful. As per CCEO c. 146 - § 2, if any doubt concerning the territorial boundaries of the patriarchal Church arises, or if it is a question of the modification of its boundaries, it is for the synod of bishops of the patriarchal Church to investigate the matter. After hearing the superior administrative authority of each Church sui iuris concerned, and after discussing the matter in the synod, it is up to the same synod to present a suitably documented petition for the resolution of the doubt or for the modification of the boundaries to the Roman Pontiff. It is only for the Roman Pontiff to resolve the doubt authentically or to decree the modification of the boundaries.

Conclusion
It is a sad fact that in spite of the clear teachings of the Church and the provisions in both the codes of canon law regarding the pastoral care of the faithful of another sui Iuris Church, their implementation has been very inadequate owing to the less welcoming attitude of the Latin Hierarchy. It happens that some bishops find difficulty in meeting with their faithful who belong to a different Ritual Church, being fearful that, in satisfying the requests, which they make the bishops may harm the overall unity of their dioceses. They even object to the regrouping of the present Syro-Malabar eparchies out side the territorium proprium under a Syro-Malabar metropolitan.
Cardinal Ignace Moussa I. Daoud, the Prefect of the Congregation for the Oriental Churches said that Syro- Malabar, Syro-Malankara and Latin “rites are not opposed to each other; nor do they diminish each other in the slightest degree. One is not superior to the other; nor is any less noble than the other in any way. Instead, they make the one Catholic faith of Christ shine out beautifully in its various cultural and historical manifestations, as they emerged, by the will of God, from the many different experiences of our ancestors… The Holy See paid the same attention to other urgent matters regarding the Syro-Malabar Church and approached these with the same firm intention to reach a positive outcome respecting all the legitimate aspirations, needs and rights of the parties concerned. But the complexity of the issues had not allowed the Holy See to take any further steps for the time being.”
“As new pastoral circumstances have made necessary the above changes in one of the Particular Churches of your land, there are other pastoral necessities on a national level, which affect the adequate care of the faithful of all the sui iuris Churches in India. I know that over the past decades you have made great efforts and have been through much anguish in the matter of the extension of oriental jurisdiction beyond the territorium proprium. But now, at the beginning of a new millennium, I am asking myself and I am asking you, my dear Brother Bishops, whether the time has finally come for a resolution in this matter also. Indeed, I would be most delighted to know that one day concrete proposal will be considered by this conference, which would allow the possible creation of oriental pastoral structures covering all parts of India presently outside of beyond established oriental jurisdictions.”
To conclude, a five faced action plan should be implemented. The sooner that happens, the better will be the pastoral care.
1. The Holy See should take immediate actions for just pastoral solutions.
2. It should be emphasized that providing for the pastoral care of the Syro-Malabarians involves a certain amount of change of attitude and just implementation of Theology of Canon Law of the Churches from the part of the hierarchy of the Latin Church.
3. The pastors and leaders of the Church are to be convinced about the teachings of the church. They have to do everything possible for the faithful execution of the teachings of the Church even if they are not convinced of the same.
4. The last Global Meet of the Syro-Malabarians has re-strengthened our Syro-Malabar Bishop’s Synod to go ahead with much more commitment for this cause. The timely steps that are to taken from the part of the Synod, should be taken effectively.
5. From the part of the Syro-Malabar faithful, a sincere effort should be there for the preservation of the rite and for a united and immediate action in the light of the magisterium.
Canonical and other provisions do not lack in this matter; but what is needed is goodwill to put them into practice.

The Church is not a private property. It is of Christ. He is the head. He sent out not one apostle but twelve. In this Church of Christ, he will be hurt when love, peace, harmony, truth, fellowship, sharing are lost and when injustice is practiced. Hence immediate and united action is required. Pray hard and work hard. It is God who gives fruits.


This is a paper presented by the author in “All India Syro-Malabar Migrants’ Meet” at Kerala House, New Delhi on 28th October 2006.

Stay with us Lord

Sermon - Kalyan Catholic Charismatic Convention - Eucharistic Congress (Saturday, 13th November 2004)

During this convention, very often we are reminded of Christ’s promise: "I am with you always, to the close of the age" (Mt 28: 20). In contemplation before the Eucharist, at this moment we experience the truth of Christ's promise: He is with us!
You all may be aware of the Apostolic letter of Pope John Paul II for the Eucharistic Year, Mane Nobiscum Domine means ‘stay with us Lord’. Every day, particularly on Sunday, the day of Christ's Resurrection, the Church lives Eucharistic mystery. But, in this Year of the Eucharist, the Christian community is invited to become more aware of it through a more meaningful and deeply felt celebration, fervent adoration and a better commitment at the service of the poor and needy.
The human heart, burdened with sin, often confused and tried by suffering of all kinds, is in need of light. In the Eucharist; the Word of God constantly proclaimed, in the bread and wine that have become the Body and Blood of Christ, it is precisely he, the risen Lord, who opens minds and hearts and makes us recognize him, as he made the two disciples on the way to Emmaus recognize him, in the "breaking of the bread" (cf. Lk 24: 35). In this gesture we relive the sacrifice of the Cross, we experience God's infinite love, we feel called to spread Christ's light to the humanity of our time.
Unfortunately, the emergence of new groups and sects has created confusion with regard to sound faith and Catholic doctrine concerning this sacrament. At times, it is sad to see an extremely reduced understanding of the Eucharistic. The concept of Eucharist as sacrifice is reduced to a simple celebration of fraternal banquet. The necessity of the ministerial priesthood, grounded in apostolic succession, is at times buried and the sacramental nature of the Eucharist is reduced to mere proclamation.
Ecclesia de Eucharistia. The Church is from the Eucharist. By the gift of the Holy Spirit at Pentecost the Church was born and set out upon the pathways of the world. Yet a decisive moment in taking shape of the Church was certainly the institution of the Eucharist. For this very reason the Eucharist stands at the centre of the Church's life. This is already clear from the earliest images of the Church found in the Acts of the Apostles: “They devoted themselves to the Apostles' teaching and fellowship, to the breaking of bread and the prayers” (2:42). The “breaking of the bread” refers to the Eucharist. Today, it is the Church breaks and gives us this Eucharist. From the Eucharist the Church draws her life and nourishment.
I wish that all of us, closing our eyes, pray like the two disciples in the Gospel, Lord Jesus, stay with us! Divine traveler, expert of our ways and reader of our hearts, do not leave us to the evening shadows. Forgive our sins and direct our steps on the path of goodness. Bless the priests and consecrated persons, children, youth, mothers, fathers, elderly, families and the sick in particular. Bless all humanity. In the Eucharist, you made yourself the "medicine of immortality": help us the pilgrims on this earth, to fix our goal to the life without end. Stay with us, Lord! Stay with us! Amen.

Marriage of Catholics with the people of other Religion

In my personal experience as a pastor for last 14 years and as a judicial vicar who judges the marriage cases in the tribunal, I have two points to defend strongly.

(1) I very strongly feel that religion and same faith is to be a main factor for a believer while getting married.

(2) I have found cases miserably failed love marriages where the only pillar to support the marriage is love where religion was not at all a point.

Now a days, the youngsters fall in love like that. They insist for marriage only because they have fallen in love. There is only emotion involved and the reason has no place there. I do not claim that all such cases are failures. But proportionately, the failure rate is high there.

On the other hand if you are sure that you can not love the person whom you are going to marry, then do not marry that person. Let there be love even in all arranged marriages. Let no one marry, only because they fell in love but no other aspect is matching.

The marriage is not for happiness and understanding only. One can not sideline the aim of the marriage as per catholic understanding.

General Observation:

1. I cannot imagine of a Catholic partner getting married to a non-baptized who is never able to pray to the Trinitarian God together or not able to go to the Church together.

2. It makes me sad to see the children born for them are not able to see the parents who are praying together, do not have any family prayer; fight on the baptism and Catholic upbringing.

3. It is discouraging to see the couple comes to fight on getting married both in the Church and in the temple to satisfy everyone. Where one party insist on a Thali with a cross where the other party is not ready for that. Where the solemn oath cannot taken touching on Bible, etc, etc.

Justifying love marriages we say it just happened to fall in love. I am certain that even in falling in love you have selection. For eg: you still consider the age, gender, external beauty, character, smartness and any many other qualities in falling in love. Now my question is why do not we consider religiosity is a serious matter in the selection?

God has given us the use of reason. Marriage is a an act of intellect and will. Emotions can not only be the driving forces to get married but also reason in the light of Divine providence.

Catholics and Marriage between the people of other Religion

Fr. Xavier Khan Vattayil states:

What should be the stand of a child of God concerning mixed marriage?
1. Love those who belong to other religion like your own brother or sister. But do not choose anyone of them as your spouse.
2. Do not fall in love with people of other religion.
3. Do not encourage anyone towards mixed marriage. Try to dissuade them.
4 . Adopt the healthy approach recommended by the church with regard to marriage. The church does not advocate mixed marriage. Be aware of the teachings of the church regarding mixed marriages.
5. Inculcate in children the values and convictions related to this subject while bringing them up.
6. Incorporarate the stand of the church concerning mixed marriages in your teachings.
7. In case mixed marriage becomes inevitable in certain case, go ahead only if the partner is willing to accept Christian faith and become a member of the church. Also think whether your action will serve as a bad example to others.

Mathew 18:6 “If any of you put a stumbling block before one of these little ones who believe me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea.”

What is wrong if I marry someone whom I like from other religion?
“We are allowed to do anything but not everything is good. We are allowed to do anything, but not everything is helpful.”(I Cor: 10:23)
“Those who fear God will seek the will of God” (Sirach: 2:16)
It is God’s will that we must seek and not ours.

CONFESSION (Prepared by some other author)

The precept to confess at least
once a year is a reminder to receive the sacrament of penance on a regular
basis. If no grave sin has been committed in that time, confession is not
necessary. However, frequent confession is of great value; it makes us more
deeply conformed to Christ and most submissive to the voice of the Spirit.
Reconciliation is a personal encounter with Jesus Christ represented by the
priest in the confessional. The penitent admits to God that he has sinned,
makes an act of sorrow, accepts a penance (prayers, acts of self-denial, or
works of service to others), and resolves to do better in the future.
The
first step is prayer and an examination of conscience
Examination of
Conscience
"A man ought to examine himself before he eats of the bread and
drinks of the cup"[1 Cor 11:27-29]
First Commandment
"I am the Lord your God.
You shall not have strange gods before Me." [Ex 20:2,3]
7 Did I doubt or deny
that God exists?
7 Did I refuse to believe what God as revealed to us?
7 Did
I believe in fortune telling, horoscopes, dreams, the occult, good-luck
charms, tarot cards, palmistry, Ouija boards, seances, reincarnation?
7 Did I
deny that I was Christian?
7 Did I leave the Christian Faith?
7 Did I give
time to God each day in prayer?
7 Did I love God with my whole heart?
7 Did
I despair of or presume on God's mercy?
7 Did I have false gods in my life
that I gave greater attention to than God, like money, profession, drugs, TV,
fame, pleasure, property, etc.?
Second Commandment
"You shall not take the
Name of the Lord your God in vain." [Ex 20:7]
7 Did I blaspheme or insult
God?
7 Did I take God's name carelessly or uselessly?
7 Did I curse, or
break an oath or vow?
7 Did I get angry with God?
Third Commandment
"Remember that you keep holy the Sabbath Day." [Ex 20:8]
7 Did I miss Mass
Sunday or a Holy Day of Obligation through my own fault?
7 Did I come to Mass
on time? Leave early?
7 Did I do work on Sunday that was not necessary?
7
Did I set aside Sunday as a day of rest and a family day?
7 Did I show
reverence in the presence of Jesus in the Most Blessed Sacrament?
Fourth
Commandment
"Honor your father and your mother." [Ex 20:12]
7 Did I disobey
or disrespect my parents or legitimate superiors?
7 Did I neglect my duties
to my husband, wife, children or parents?
7 Did I neglect to give good
religious example to my family?
7 Did I fail to actively take an interest in
the religious education and formation of my children?
7 Did I fail to educate
myself on the true teachings of the Church?
7 Did I give scandal by what I
said or did, especially to the young?
7 Did I cause anyone to leave the
faith?
7 Did I cause tension and fights in my family?
7 Did I care for my
aged and infirm relatives?
7 Did I give a full day's work for a full day's
pay?
7 Did I give a fair wage to my employees?
Fifth Commandment
"You shall
not kill." [Ex 20:13]
7 Did I kill or physically injure anyone?
7 Did I have
an abortion, or advise someone else to have an abortion? [One who procures and
abortion is automatically excommunicated, as is anyone who is involved in an
abortion, Canon 1398. The excommunication will be lifted in the Sacrament of
Reconciliation.]
7 Did I use or cause my spouse to use birth control pills
[whether or not realizing that birth control pills do abort the fetus if and
when conceived]?
7 Did I attempt suicide?
7 Did I take part in or approve of
"mercy killing" [euthanasia]?
7 Did I get angry, impatient, envious, unkind,
proud, revengeful, jealous, hateful toward another, lazy?
7 Did I give bad
example by drug abuse, drinking alcohol to excess, fighting, quarreling?
7
Did I abuse my children?
Sixth Commandment
"You shall not commit adultery."
[Ex 20:14] "You shall not covet your neighbor's wife." [Ex 20:17]
Note: In
the area of deliberate sexual sins listed below, all are mortal sins if there
is sufficient reflection and full consent of the will. "No fornicators,
idolaters, or adulterers, no sodomites,... will inherit the kingdom of God."
[1 Cor 6:9-10] "Anyone who looks lustfully at a woman has already committed
adultery with her in his thoughts." [Mt 5:28]
7 Did I willfully entertain
impure thoughts or desires?
7 Did I use impure or suggestive words? Tell
impure stories? Listen to them?
7 Did I deliberately look at impure TV,
videos, plays, pictures or movies? Or deliberately read impure materials?
7
Did I commit impure acts by myself [masturbation]?
7 Did I commit impure acts
with another - fornication [premarital sex], adultery [sex with a married
person]?
7 Did I practice artificial birth control [by pills, device,
withdrawal]?
7 Did I marry or advise anyone to marry outside the Church?
7
Did I avoid the occasions of impurity?
7 Did I try to control my thoughts?
7
Did I engage in homosexual activity?
7 Did I respect all members of the
opposite sex, or have I thought of other people as objects?
7 Did I or my
spouse have sterilization done?
7 Did I abuse my marriage rights?
Seventh
Commandment
"You shall not steal." [Ex 20:15] "You shall not covet your
neighbor's goods." [Ex 20:17]
7 Did I steal, cheat, help or encourage others
to steal or keep stolen goods? Have I made restitution for stolen goods?
7
Did I fulfill my contracts; give or accept bribes; pay my bills; rashly gamble
or speculate; deprive my family of the necessities of life?
7 Did I waste
time at work, school or at home?
7 Did I envy other people's families or
possessions?
7 Did I make material possessions the purpose of my life?
Eighth Commandment
"You shall not bear false witness against your neighbor."
[Ex 20:16]
7 Did I lie?
7 Did I deliberately deceive others, or injure
others by lies?
7 Did I commit perjury?
7 Did I gossip or reveal others'
faults or sins?
7 Did I fail to keep secret what should be confidential?
OTHER SINS
7 Did I fast on Ash Wednesday and Good Friday?
7 Did I eat meat on
the Fridays of Lent or Ash Wednesday?
7 Did I fail to receive Holy Communion
during Easter time?
7 Did I go to Holy Communion in a state of mortal sin?
Without fasting [water and medicine permitted] for one hour from food and
drink?
7 Did I make a bad confession?
7 Did I fail to contribute to the
support of the Church?

"Whoever eats the bread and drinks the cup of the
Lord unworthily sins against the Body and Blood of the Lord. ... He who eats
and drinks without recognizing the Body eats and drinks judgment on himself."
[1 Cor 11:27-29]

How Do I Confess!!
In the Confessional kneel and make the
sign of the cross and say:"Bless me father for I have sinned." Then say: "It
has been days, weeks or months since your last confession." Here name all the
sins which you have recalled to mind since your last confession. Then say:
"For these, and all the sins of my past life I am heartily sorry". Then listen
attentively and humbly to the priest and note the penance he imposes.
The
priest then will ask you make an Act of Contrition then say: "O my God I am
heartily sorry for having offended Thee, and I detest all my sins, because I
dread the loss of heaven, and the pains of hell, but most of all because they
offend Thee, my God, Who art all good and deserving of all my love. I firmly
resolve with the help of Thy grace, amend my life and to do my penance. Amen".
The priest will then give you Absolution.["God, the Father of mercies, through
the death and resurrection of his Son reconciled the world to himself and sent
the Holy Spirit among us for the forgiveness of sins; Through the ministry of
the Church may God give you pardon and peace, and I absolve you from your sins
in the name of the Father, and the Son, and of the Holy Spirit"]
The priest
will then say " Give thanks to the Lord, for he is good." You then say: "His
mercy endures for ever."
You then exit the confessional and perform your
penance.
The Bible and Confession

The disciples were the first priests of
the One, Holy, Catholic, and Apostolic Church and Christ gave them the power
to forgive sin through the sacrament of confession when breathed upon them and
said, "Receive the Holy Spirit. Whose sins you forgive are forgiven them, and
whose sins you retain are retained" [John 20:22-23]
SCRIPTURAL PROOF
1. "all
this from God, who has reconciled us to Himself through Christ and given us
the ministry of reconciliation...So, we are ambassadors for Christ, as if God
were appealing through us" [2 Cor. 5:18-20]

2. "Amen, I say to you,
whatever you bind on earth shall be bound in heaven, and whatever you loose on
earth shall be looses in heaven." [Matt 18:18]

3. "Therefore, confess your
sins to one another and pray for one another, that you may be healed." [James
5:16]

4. "I will give you the keys to the kingdom of heaven. Whatever you
bind on earth shall be bound in heaven: and what ever you loose on earth shall
be loosed in heaven." [Matt 16:19]

5. "Many of those who had become
believers came forward and openly acknowledged their former practices." [Acts
19:18]
Suggestions For A Good Confession
1. Set up a time every month that
you go to confession, example the first of every month.

2. Get a book that
will help you examine you conscience. Peter and Paul Ministries suggests
3. Spend some quite time in prayer and reflection.

4. Write your sins
down.( It is ok to take the the list of your sins or any guide that will help
you into the confessional.)

5. Go as a Family!


+Praise the Lord

Christian Witness in the Context of
Religious Fundamentalism
31st October 2004

Introduction
If you criticize some religion or told him the truth about their religion or your religion, you may be also hanged by neck till death. This is religious fundamentalism at its extreme. No matter where we live today in the world we are affected and are concerned with the activities of the fundamentalists. People are shocked when they read about the crimes of such people. They are trained and brainwashed in such a way that it is very easy for them to kill. They are not afraid of being killed either. In order to create terror and fear among people, they freely make use of violence. They go to any extremes.
Indian experience with fundamentalism has been bloody and traumatic. Mahatma Gandhi, before he could fully take the fresh air of independent India, fell victim to a Hindu fundamentalist's bullets. Today is the 20th Anniversay of Indira Gandhi’s death. She was gunned down by her own Sikh bodyguard in the aftermath of the Sikh fundamentalist movement that swept through the vibrant state of Punjab in the early 1980s. And a female suicide bomber of the Tamil fundamentalist group from Sri Lanka blew up Indira's son Rajiv Gandhi, who had succeeded her as Prime Minister.
Three decades ago, the Encyclopedia Britannica described them as "a motley group of theologically conservative communities which emphasize total and even literal inspiration from the Holy Scriptures and their absolute authority in matters of faith and works." The term eventually came to be used for all religious movements that seek to return to "fundamentals" and to any movement seeking political power for the purpose of governing according to religious values.
What is Fundamentalism?
The term fundamentalist is used in secular literature these days to describe virtually anyone who has a religious objection to anything. Religious literature seems to associate the word fundamentalist with the label ultraconservative. The thing that gets lost in all this labeling and name-calling is the argument that is at the core of the disagreement.
Christian Religious Fundamentalism?
In the Christian religious sphere, the problem with fundamentalism is that it depends upon humans. Not everyone agrees on the matters of faith, we have literally hundreds of divisions among those who claim to be religious fundamentalists in their following of Jesus Christ. In one way religious fundamentalism has done an incredible amount of damage. Human creeds, doctrines, and belief systems have biased people's understandings of the Bible.
We find in the Gospel of Saint Luke (chapter 9) a typical and interesting case of a concrete fundamentalist attitude. We read: “They (Jesus and the disciples) went to a Samaritan village to make preparations for him, but the people would not receive him because he was going for Jerusalem. Seeing this, the disciples James and John said: ‘Lord do you want us to call down fire from heaven to burn them up?’ But he turned and rebuked them, and they went on to another village” (Lk 9:51-55).
The two disciples seem to show in this incident a concrete fundamentalist attitude: a Samaritan village did not receive Jesus, so James and John who did not yet understand the spirit of Jesus, wanted simply to burn up the village with a fire coming from heaven. This is one among many aspects of Fundamentalism: the condemnation of those who are different in their belief. It is the incapacity to accept and respect who is different.
In the context of the Catholic Church during the II Vatican Council, the term "fundamentalist" started to be used to refer to Catholics who rejected the changes, and wished to retain traditional beliefs and practices. Thus it became a commonly used word to describe the most conservative groups within Christianity: both for the Protestants and for the Catholics.
Main Characteristic of the Religious Fundamentalists:
1. Total rejection of rationality; therefore, the fundamentalists try to popularize their beliefs after mobilizing the emotions of people.
2. Not believing in human reason, they rely on the divine power to lead humanity on the right path.
3. They are not ready to have any compromise about their beliefs.
4. As they regard themselves true, rightly guided followers of religion, they treat all others as their enemy.
5. They are ready to sacrifice their lives for the sake of their beliefs. Similarly they are also ready to kill their religious opponents as misguided people.
6. Once they monopolize the truthfulness and declare all others as sinners they loose all respect for the democratic institutions, human rights, and human values and fanatically make attempts to thrust their religious views on others even by adopting violent methods.
Unhealthy Characteristics of Religious Fundamentalism
One Father Arnold has identified five unhealthy characteristics of religious fundamentalism in general.
1) It is marked by fear and self-righteousness. There is always some terrible enemy out there that has to be fought and ultimately destroyed.
2) It is marked by fear and anger directed not only against the enemy outside but even more intensely against the enemy within, including religious authority.
3) Fundamentalists are captivated by the "myth of the Golden Age."
4) For the fundamentalist all truth is to be found in a single source. For the Muslim, it is the Koran. For the Jew, the Torah. For Protestants, the Bible. And for Catholics, the Bible and the pronouncements of the Pope and the Roman Curia.
5) The fundamentalists tend to link themselves with right-wing political regimes and movements in the hope of advancing their own theocratic policies.
Christian Witness in the Context of Religious Fundamentalism
Reacting to religious fundamentalism may cause the life. The general public is afraid to react because if some one talks or acts against them, the punishment from the religious terrorists comes fast and it is terrible. Sometimes the whole family is brutally slaughtered. It creates terror. Even we priests and religious are scared and prefer to close our eyes hoping that the horror will pass away.
The fundamentalists want that they should return to the glorious past. And very often, the call of the fundamentalist’s call is responded very positively. This leads to a significant religious activism. Different groups make claims for their truthfulness and it results in battle lines. Lot of energy is spent on these domestic duels.
In the world today, the church will be as relevant and vibrant as the response we give to this basic issue of religious fundamentalism and violence. Sorry to say that sometimes we clergy and other church leaders, leave the wounded and dying to their own lot, and proceed to fulfill our "religious" duties as the priest and the Levite in the episode of the good Samaritan.
GET INVOLVED
Each one of us has this obligation. Each Christian, be he a simple layman or a high-ranking official, is told by Lord Jesus not to by pass a wounded (physically, morally, psychologically, socially or financially) person. Get involved even if it may be dangerous. How often has Lord Jesus told us not to be afraid. Cowards, according to the Sacred Scriptures shall not enter the Kingdom of Heaven (Rev. 21: 8).
To any fundamentalist we have to give the answer, "I may be very weak, but united in the name of our Lord Jesus, we are very strong". "We live in the flesh, of course, but the muscles that we fight with are not flesh. Our war is not fought with weapons of flesh, yet they are strong enough, in God's cause, to demolish fortresses" (2 Cor 10: 3,4).
GET ORGANISED
Our answer to violence must be inter-denominational and Inter-religious. We would never dream of holding a rally or organizing a protest without the official and full participation of the other Christian denominations. The representatives of all the denominations plan together, decide together and act together. It was wonderful to read what a Protestant pastor said to a Catholic Bishop after his arrest warrant was issued, "Bishop if you are in prison, part of us will be in prison too, because all of us together form the body of Christ".

There are many from other non-Christian religions who are convinced that each human being must contribute personally towards combating and eradicating violence and terrorism. These are individuals like lawyers, professors, doctors and some journalists. We must welcome them with full confidence. Then there are human rights groups. We must approach them and work in close co-operation with them. This is one of the secrets of the success that we have had in our struggle so far.
We must not forget any section of the society: The local leaders called the head-men, the women and the youth. Before starting a major action against an injustice, we consult, not only the church leaders, but also the lay people with full seriousness.
OUR RESPONSE MUST BE ABSOLUTELY NON-VIOLENT:
If even one stone is thrown from our procession against a window, we are not Christians and we lose every right to demonstrate against violence. Abuses are publicly thrown at us in the public get-togethers of the fundamentalists. We calm ourselves considering these abuses that we get while working for peace and basic human rights are like gold medals for us. Jesus said, "blessed are you, if you are reviled for my name's sake". Under no circumstances do we permit retaliation or revenge.
Against Religious Fundamentalism, we have to pray and conduct Bible services. We all should promise to Lord Jesus Christ that we ourselves will remain peaceful and keep others also peaceful. This promise in the Church is important for the youth, who have a tendency to retaliate. This tendency must be entirely subdued through motivation, long training and Christian commitment.
COORDINATION AND COOPERATION WITH DIFFERENT NGOs:
The NGOs can be very helpful to our apostolate for peace, especially those which work for the rights of children, women, bonded labourers, workers for the landlords etc. Also the groups, which are working against police torture, custodial death and imprisoning without any charge or process.
Christianity Resists Fundamentalism
A basic true religious vision should be there: an Explanation of Genesis 1: 26. God created man in God’s image and likeness. God is the Creator of all the persons. The dignity of each person is God-given. We are all equal in this dignity. From this we have the equality of persons in their rights and duties as well as the necessity for each of us to recognize and respect the rights of others and not to hinder the fulfillment of their duties nor the demand for their rights. Every person and every people have the right and the duty to defend their rights when violated and to enjoy complete freedom in exercising their duties and in defending their rights. Every person and every people must be aided in this pursuit of justice, because justice guarantees peace for all. Without justice, that is, whenever rights are being violated, the way of peace remains closed.
Another principle in our basic vision is: only the ways of peace can lead to peace. Through violence a war or a battle may be won. A state can be created by force. But peace will only be the fruit of peace.
Religion penetrates and influences all actions both private and public. Everything is placed under the name of God. Everything begins and ends in the name of God. War begins in the name of God, and peace agreements as well. That is why the voice and directives of religious leaders can have a decisive influence on the faithful of one side as well as the other. They can incite the people to war and to violence, or invite them to peace.
Dialogue in all the levels:
It is a two-way conversation by which both the parties understand each other, mutually giving and taking the ideas. The result of it is a better or a deeper understanding of the other. Generally the fundamentalist do not go for a discussion or dialogue. But it should be done between the rationals of the same religion.
Tolerance
It is not just a let go mentality. But a sincere attitude of respecting and loving the other as he is without hindering his ways and believes.

CONCLUSION:
I quote the strong and encouraging words of the Holy Father, John Paul 11. I used to admire at the courage of the Roman Pontiff with which he announces the doctrine of the Church and the real message of Jesus Christ, our Saviour. He is not afraid what the third world nations will think about the social teachings of the Catholic Church. The dictators of this world are scared of this man of peace and equality. In his 1985 message of peace, addressed to the youth but equally valid for each one of us, the Holy Father writes:

The appeal I want to address to you, young men and women of today, is this: "Do not be afraid! When I look at you, I feel great gratitude and hope... The future of peace lies in your hands. To construct history, as you can and must, you must free history from the false paths it is pursuing. To do this, you must be people with a deep trust in man and a deep trust in the grandeur of the human vocation - a vocation to be pursued with respect for truth and for dignity and inviolable rights of the human person... In this situation, some of you may be tempted to take flight from responsibility. (Message for the Day of Peace, 1 January 1985).

Religions for Peace and Harmony
Talk given on Yagam, 4th May 2008, Airoli
"The theme 'religions for peace and harmony' assumes a special significance against the background of the actual situation of rivalry, conflict and even hatred that seems to have crept into the structural religious life of the followers of religions. Could it be that religion as such is at fault? Or some other factors that are alien or even contrary to the very reality and purpose of religion? It is accepted by all that religions promote love and care for each other, and that no religion worthy of its name encourages hatred and inequity. Hence it is worthwhile to delve deep into the problem and strike at the root cause of the evil that has a variety of progenies. I may confine myself to the Christian perspective.
In Christianity, it is believed that God has revealed Himself in Jesus Christ, and that he is the word of God eternally subsisting with God and has become man in time. In the person of Jesus Christ, the human nature has been united to Him so that He is true God and true man. It is believed in Christianity that Jesus Christ remains the central focus of humanity and the norm for Christian religious practices.
A genuine and authentic practice of Christianity will certainly be a sure means of achieving peace and harmony in our society. This is clearer still when we consider and understand the real nature and meaning of peace. Peace is not merely the absence of war or conflicts. As one of the Christian Saints, Saint Augustine of the 4th Century, puts it: “It is the tranquility of order, an order established by God and maintained by Him.” Fr. Oscar Romero of the 20th century states, "Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is dynamism. peace is generosity. It is a right and it is a duty."
"To maintain that order of tranquility, there are four essential conditions to be maintained in the society. They are truth, justice, love and freedom. These are the strong pillars on which peace is built up and sustained. Peace is at stake and this harmony is lost when all, or any, of these pillars are weakened. Close attention to each of these four essential conditions of peace is required to evaluate the possibility of sustaining peace in our society. If religions have a role in the attainment of peace and harmony in the human society, in the world it is done through the strengthening of these essential conditions as the bedrock of peace. This, in turn, is a matter of human mind and heart in times of inner transformation, which, in fact, is the realm of religion. The source of good or evil is the heart of men, on the individual or collective level. Hence inorder to have world peace, first, the change should take place from within; then the world will change automatically.
In order to live in mutual respect with people of other faiths, it seems to me that the following are very important as Christian principles:
1. The Importance of Faith and Love
Why is faith important? It is simple. We cannot do everything ourselves. We need our faith in God to get us through. Many think they do not need faith, but they often lead partial, unfulfilled, discordant, out-of-control lives. Their lives are filled with needless, self-caused suffering. Faith keeps you on track in the midst of the problems of life. When life gets hard, faith is the foundation for the hope that gets you through. Faith helps you survive and flourish.
“Of all the commandments, which is the most important? “The most important one,” answered Jesus, “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second is this: “Love your neighbor as yourself.” There is no commandment greater than these.” (Mark 12:28-31).
Faith in Jesus Christ will get you through to full life as a whole person, and to living in the love of the Lord for ever.
2. Believe in God’s World
God created the world to work in certain ways and not in others. “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” (Romans 8:28.) This is God’s harmony for your life and it is good. Open your heart to him, love him as he loves you, and help fulfill his purpose by being all you can be. You will need God’s help to do it, but the result will be a life-long, precious friendship that guides you to full life, which results in you living your part in God's purpose.
God created you to respond to the circumstances in your life in ways that lead to your fulfillment as a whole person. When you do that, you live the way God created you to live, and you help bring about the Kingdom of God. You help carry out God’s plan for the universe. You do your part for all of existence. Your reward is a full life as a whole person in this life (including your relationships with God, with yourself, your family, other people and all of existence) and living in the love of the Lord forever. Living God’s way is precious to you.
3. Believe in God’s Way
God’s way is your way. God wants you to succeed in life. God created you to succeed in life. God loves you and will show you the way to full life, if you will listen and follow his way. It does make a difference whether you live your life God’s way or some other way. The other ways lead to sin, suffering and death. God’s way leads to full life as a whole person.
God’s way is not difficult. It is comfortable, because it is right. You were born to live that way. Jesus said, “For my yoke is easy and my burden is light.” (Matthew 11: 30). Of course it is! When you are living in harmony with all around you as you were created to live, it is right, easy and light. The reward of people who live that way is full life. Jesus said, “I have come that they may have life and have it to the full.” (John 10:10).
4. Believe in Righteousness
Righteousness is simply living rightly as God created you to live. It is not living like an obedient, unthinking slave. It is living in freedom and choosing the right response to every aspect of life, not because it is commanded, but because it is right for you. It leads to full life for you. God’s way is the right way. Righteousness means believing God.
5. Believe in God’s Commandments
God knows something about the people he created. They do not always choose the righteous alternative. Sometimes they are weak or distracted, or rush headlong into sin. They do not always know what is the right thing to do. God’s solution is to tell them what is the right way, but to let them decide for themselves what they will do. More accurately, God respects each person’s free will, the necessity to decide for himself or herself. Therefore God tells people what attitudes and values to have when they make decisions, so they will make righteous decisions. These are God’s teachings that have the force of right. They are called God’s commands. They have been lovingly given to us to help us decide to live rightly, as God created us to live. Jesus said, “If you love me, you will obey what I command.” (John 14: 15).
6. Believe in God’s Love And Friendship
“If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.” (John 14: 23). This is a precious friendship offered to all people by God.
7. Believe in God’s Help
God helps us learn how to live rightly and defeat sin. God helps us to keep balance and harmony in our lives, so we will live righteously and fully. God helps us by giving us an example of how to live successfully.
In India we train a small, young elephant how to work and live successfully, not by giving him a book, or sending him to school, but by example. We chain the little elephant to a big elephant. Eventually, after much useless pulling and rebellion, the little elephant learns to do what the big elephant does.
Jesus Christ is our big elephant. He is one of God’s gifts to help us live right. We can understand our relationship to God by following the life of Jesus. He is our teacher and perfect example. When we fall, he is merciful, forgives the truly repentant, and compassionately helps us up to full life again.
When Jesus was physically on earth, he could not be everywhere, with everyone at once, but Jesus promised that the Holy Spirit would be. “If you love me you will obey what I command. And I will ask the Father, and he will give you another Counselor to be with you forever - the Spirit of Truth.” (John 14: 15-17). “All this I have spoken while still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” (John 14: 25-26). “I have much more to say to you, more than you can now bear. But when he, the Spirit of Truth, comes, he will guide you into all truth.” (John 16: 12-13).
8. Believe in the Trinity
Christians believe in the Trinity, God in three persons, Father, Son and Holy Spirit. It is all God. We experience God in different ways. God the Father is the awesome creator of the universe, so big we cannot understand him, so he came to earth as a human, Jesus Christ, to show us in human terms how to relate to him and how to live successfully. He knew we needed him to live successfully as whole persons. Yet he could not be everywhere at once as a human, so he left the earth physically and gave us God the Holy Spirit, which we can experience inside each of us as inner friendship with Jesus Christ. Jesus Christ is our inner, spiritual friend and guide to full life through the power of the Holy Spirit. Jesus reminds us of what he taught, and guides us into all truth. Inner friendship with Jesus Christ through prayer and the power of the Holy Spirit is each Christian’s loving guide to full life as a whole person.
9. Believe in Doing Good
In the Christian Scriptures, we read about a man seeking to justify himself. He asks Jesus who his neighbour is. Through the parable of the Good Samaritan, Jesus changes the terms of the question. The question is not who one’s neighbour is, but rather who made himself a neighbour to the poor man who fell victim to the violence of robbers. The reply should continually echo in our minds and hearts: "The one who showed mercy to him" (Lk. 10:29-37). Mercy is the fruit of a love which recognizes in all those who suffer the dignity of human beings, whatever their condition, nationality or religion. This compassionate love knows no enemies, only brothers and sisters; it is universal. The wounds of humanity cannot leave us indifferent; we must heal, console, care for the multitudes of suffering individuals and peoples. Your present Assembly, by addressing the causes of suffering, can be instrumental in enlightening consciences regarding the profound human solidarity without which peace is impossible.
At this juncture, I would like to recall the great services and good works done by Blessed Mother Theresa and several other great Christian missionaries to the humanity.
10. Believe in Inner Friendship
There are so many new choices to make, inner friendship with Jesus is an especially needed blessing for you today. Receive spiritual guidance for your life from your inner friend, Jesus Christ, through the power of the Holy Spirit.
When you do something you are not sure about, or you are thinking about doing it, check how you feel inside, spiritually about it. Do you feel calm and peaceful about it? Do you feel you are in harmony with all around you? Do you feel you are calmly in the center of God’s harmony for your life? If you do, your inner friend is telling you it is right for you. Do it. Do it humbly and righteously, but do it.
However, if you feel anxious about it, your inner friend may be telling you there is something wrong. You may want to think it over more, before you commit to doing it.
When you realize how accurate, loving and full of grace his guidance is, you will love your inner friend for loving you and taking care of you. Pray, ask for guidance, and be alert to the inner feelings of answered prayer. This is your personal experience with the Living Lord. What a blessing is inner friendship with Jesus Christ. What a friend we have in Jesus.
Conclusion:
In the teachings of the present pope Benedict XVI one can observe that a deeper appreciation of love and global harmony based upon universal forgiveness and religious moderation. His Holiness insists that peaceful moderation and forgiveness are the cornerstones of the Christian message of the Gospel.

John Paul II, said it several times especially on 26 Oct. 1994 that today, religious leaders must clearly show that they are pledged to the promotion of peace precisely because of their religious belief. Religion is not, and must not become, a pretext for conflict.

I hope this Inter-faith dialogue, will promote the true values of religions and help the religions to remain instrumental in bringing about worldwide peace and harmony among the people of the world. While I thank the organizers of this Inter-faith dialogue for having given me the opportunity to share my religious and faith convictions with you, while I express the hope that all of you will be builders of peace among the peoples and countries, Let me quote also Pope John XXIII,: “May he banish from the hearts of people whatever might endanger peace; may he transform them into witnesses of truth, justice and brotherly love. May he enlighten the rulers of peoples so that, in addition to their solicitude for the welfare of their citizens, they may also guarantee and defend the great gift of peace; may he enkindle the wills of all so that they may overcome the barriers which divide, cherish the bonds of mutual love, learn to understand one another and to pardon those who have done them wrong. By virtue of his action may all peoples of the earth become as brothers and sisters to one another, and may the peace they long for ever flower and ever reign among them”.

Fr. Francis Eluvathingal

JUST WHAT THE PRIEST ORDERED

Francis Eluvathingal

A relationship is not only about meeting, marrying and living happily ever after. A counselling session gives you a reality check... and 10 commandments, finds Lekha Menon

Publication:Mumbai Mirror ; Date:Dec 22, 2008; Section:You; Page Number:24

Marriages might be made in heaven, but maintaining them is a task that has to be accomplished on earth. It’s only after the wedding cake is cut, after the vows have been exchanged and the party tunes have died down, that reality sinks in. Life soon looks a different shade than when it was viewed through rose-tinted glasses.

So while the ardour is still intact, it is better that a couple sees the real picture, through pre-marital counselling. The Catholic community organises a compulsory three-day “Marriage Preparatory Course”, where couples about to take the plunge are coached on all aspects of marriage – emotional, physical, financial and psychological (read box for more details). “A marriage is never a sudden occurrence,” says Rev Dr Francis Eluvathingal, chancellor of the Diocese of Kalyan and judicial vicar. “The story begins before the wedding, develops during it and lasts long after the ceremony is over. So counselling is needed to help couples deal with the various issues and responsibilities that a marriage entails.”

So what are the secrets of a happy marriage? Father Francis lists out these 10 commandments:

1 SELECT THE RIGHT PARTNER Love is the most essential ingredient of a relationship, but not the only one. So let love not blind you to the realities of life. Faith, compatibility, similarity in values, education etc. are equally important. Be it arranged or love marriage, take into account all these aspects before choosing your life partner. Moreover, marry only out of choice, when you are ready for it, not due to force.

2 BE THE DECISION MAKER Married life means plenty of decision making on various issues. Look at a situation holistically, weigh the pros and cons of each and use the elimination method to make decisions. Whatever be the problem, it should be the husband and wife who should decide the course of action after enough reflection and discussion. Consult and involve your family, friends and well-wishers. But the final decision should be yours alone. Let nobody impose their views on you.

3 DON’T ENTER INTO A BLAME GAME Problems and misunderstandings are a part and parcel of married life. But don’t ever blame each other. Stand by each other ‘for good or bad’, ‘in health and in sickness’, ‘till death do you part’.

4 DON’T BE SHY OF DISCUSSING MONEY Do not spend more than what you earn. And learn to save. Discuss these details about money, jobs, etc before you get married and reach a consensus. Also, when there is money or gifts involved in a wedding, be smart and ensure the legalities are right. Similarly discuss family planning too, before you tie the knot.

5 MAKE ADJUSTMENTS Remember that marriage is not a diplomatic adjustment but a ‘sacrificial’ one. That you need to make small adjustments for a smooth relationship is a given, but do not weigh or keep tabs on who does what for whom. Learn to give willingly.

6 RESPECT EACH OTHER Giving and receiving respect is the basis of a strong relationship. Respect your spouse, elders and parents. Maintain a pro-life attitude. Marriage is a story of caring, sharing and understanding from both sides.

7 LET THERE BE TOTAL FIDELITY This is a tricky issue in today’s times. Some people think it’s okay to play the field as long as you play safe. But a marriage is based on trust and faith. Enter only if you are 100 per cent certain about it. There is no looking back once you enter this ‘partnership’.

8 BELIEVE IN THE HEAD-HEART CONCEPT The man might be the head of the house, but the woman is the heart. And for the house to run, you need both! Try and feel the spirituality in your relationship. Make him/her your soulmate.

Our take: Shah Rukh Khan would approve. As he says in the recently-released Rab Ne Bana di jodi, see the ‘Rab’ in your woman and you know she’s the one for you.

9 THE ROLE OF TECHNOLOGY Your spouse is not your activity partner, but your life partner. These days, mobile phones, SMSs, Orkut and Facebook are playing a role in marriages – strengthening as well as breaking them! In a relationship, it is better if you are an open book to each other. This will remove all doubts and suspicions (that lead to conflict) from your spouse’s mind. You may have your privacy, and things you don’t want to share with each other, but overall, be honest to one another.

10 HANDLING TEMPTATIONS In such situations, just questionyour own commitment and the expectation of your partner. Become aware of the promises you made. The rest is up to you.

Mary, Mother of Victory of the Emigrants

The Gospels explain Mother Mary as the mother of Emigrants too. She was asked by the Lord to move from one place to another (Mt. 2: 13-15; 20-23; Lk. 1:39; 2:4-5; 2:39-40). She searched for the will of God. She traveled as God wanted. The migration was with various purposes but always for doing the will of God. However she was traveling with her husband Joseph and son Jesus. She became a migrant in various places. The situations were not easy: sometimes difficult, painful, humiliating and hard. But with Joseph and Jesus she did that. In one way we can say, Mary is the Mother of Victory in doing the will of God, also in traveling and being an emigrant; she is thus the Mother of Victory of the Emigrants.

We are emigrants; emigrants in our own country; move from one place to another. Are we able to find God’s will in this traveling? If we are not able to find God’s will and this traveling as God’s will, we will not be able to happy and satisfied migrants. The mission of the Church also happens through migration. If the Apostles remained only in Jerusalem, the Church would have been only a reality of Jerusalem. It is spread in the whole world, because of Migration. Therefore let us be happy migrants; let us be aware of our mission as migrants; let us ask the intercession of Mother of Victory of Emigrants for seeking and finding the will of God.

Fr. Francis Eluvathingal