July - September, 2004

Contents
What does the General Chapter say?
Where are we headed?
Touring Ireland with Bro I.W. O'Brien
The Perils of Democracy in Religious Life
Want to save money?
News in Brief

The Nineteenth General Chapter of our Congregation which was held between 25 July and 15 August, stands out for two reasons: 1. It was held in a developing country, Kenya, for the first time and 2. we have an Indian General for the first time. This Editorial Comment would like to begin with wishing Bro. Jerome and his team all the best and God’s blessings in the exercise of their leadership as Congregational leaders. 

  Many obviously are keen to know what this General Chapter has to say to the Congregation for the next six years. The emphasis of this Chapter  has been on the four vital areas of the present day life of our Congregation, namely, Patrician Spirituality, Formation, Justice and Option for the Poor and Celebrating Our Cultural Diversity. For us in India at least these are not anything new. These have been very much a part of our life for some years now. However, the fact that we haven’t  internalized them fully and interpreted them according to the signs of the time to the extent we should have, is reason enough for us to be  challenged  again and again so that these would find total and complete acceptance as integral to our life.

  Patrician Spirituality, for instance, used to be talked about and discussed at our Assemblies and Chapters. However, there was no genuine attempt made to clearly understand what exactly it is. Making the right noises about a “Patrician Spirituality” which we could lay claim to as our patrimony, was obviously not enough. No research-based study ever was conducted to understand in depth what it is all about and its significance for the Patricians. But this General Chapter by deciding to make a thorough study of our Spirituality which is based on the Breastplate of our Patron, has given us a new direction. What St. Patrick practised obviously was a form of Celtic Spirituality, and Celtic Spirituality very much resembles the native spirituality of Africa, Asia and the Americas since it is based on the sacredness of the entire creation in which all these ancient civilizations saw the manifestation of the Divine. St. Patrick, for instance, experienced the presence of  Christ in everything he saw about him whether it be human beings or the flora and the fauna or the sun, moon or the stars. 

  The emphasis given to Formation and Option for the poor is a renewed call to take a fresh look at these in keeping with the need of our time. An attempt  was made to answer the nagging question: Formation for what? That formation is basically aimed at  enabling the formee to grow in the fullness of life is how this Chapter attempted to answer it. And option for the poor was seen this time from the perspective of social and natural justice. That Option for the poor and Option for the victims of injustice are two sides of the same coin, and so one cannot be seen separately from the other is a new way of  looking at  Option for the Poor.

  A topic which may be seen as new to emerge in our Congregation with all the seriousness it deserves is the recognition and acceptance of our cultural diversity. In a world torn by cultural, ethnic, racial and religious strife, we are called to be beacons of hope by transcending all these barriers which divide people and living a life of true brotherhood.  Let us, then, be what we are called to be.

WHISPER IN THE KUTIRAM

The life of the creature is of the life of the Creator. If the life of the creature identifies with the mechanics and dynamics of its form, which constantly changes and ultimately breaks down and comes up in new forms, it is faced with void. The breaking down of form is seen as annihilation. Facing this annihilation causes fear and it tries all kinds of ways of retaining form which is under constant threat of annihilation. It is this fear that comes out in evil ways. The fear makes it cling more and more to the form which anyway will come to an end. Then where is the life of the creature? Where is that which it was? What is its state?

  So detachment, death to self, renunciation and such words refer to being rooted or centred in life which remains for ever. That is, the creature realizes its own truth. Truth is eternal. Truth is life. Truth or life does whatever it is pleased to do. And the creature is one with the creator. Then the creature does not see itself as different and it is not faced with void.

  That is, when the self turns from illusion to reality, it is in life. Illusion causes bondage; realization of truth is liberation. ‘God wants that all men be saved and come to the knowledge of the truth (1 Tim 2: 4).

  Espousing an idea or concept is not realization. Realization is the direction that the entire life takes, even to the unconscious depths of its being. 

  One way of realizing one’s real self or life or truth is to change course when one becomes aware of a movement of self towards what pleases the senses, exteriorly or in the imagination, and turn towards that which embraces all without distinction of what is pleasant or unpleasant, because ‘that’ is pure life and is beyond feelings, and in which all things take place.

   In other words, be in the perfection of  ‘that’. In human language (symbolic, no doubt, for ‘that’ is beyond anything conceivable by the mind) if ‘that’ is referred to as ‘Father’, then the realized one is ‘Son’. 

  To move in the discriminatory way of the senses is to get deeper and deeper into illusion, which takes one to the point of void. Like one addicted to alcoholic drinks and suffers from gout. To get relief from pain he takes drinks, and drinks relieves pain temporarily, but in fact make the disease worse. And so it goes on. Discriminatory well-being of body-mind is like that.

  A constantly repeated short prayer, like Jesus prayer (one may also call it mantra) is a great help to move in the direction of life  -   God is life   -   and away from useless mental occupations and self-centredness. As the short prayer, or mantra, moves from the lips to the mind to the heart, it takes on a power of its own, which will ensure the movement in the right direction. To the person desiring to walk on the spiritual path, the mantra is like the gout-man’s drink. It strengthens the spirit, leading it to fullness and freedom, and away from fear and void.

  Mind is inclined to be occupied with vain thoughts and imaginations. These vain activities of the mind produce passions, and passions expend energy and end in disillusionment, exhaustion, sadness and bitterness. The constantly repeated short prayer, which penetrates to the heart, produces docility to the Holy Spirit from whom come energies of love, forgiveness, kindness, gentleness, cheerfulness and so on; and by these virtues one is refreshed, fulfilled and moved to acts of faith, hope and love. In short, vain and self-centred activity causes weariness and disease of spirit, mind and body, whereas energies produced by the Holy Spirit refresh and strengthen one. ‘What gives life is God’s Spirit; man’s power is of no use at all.’ (Jn. 6:63)

  If bodily disease, like even common cold, can make one irritable, moral and spiritual disorder can make one almost intolerant of another’s words and actions, especially if the other is perceived ( in these circumstances perceptions are also likely to be faulty) as thwarting or coming in the way of one’s self-interest.

  The Jesus prayer ( ‘Lord Jesus Christ, have mercy on me’ is one example of it ) which has become a prayer of the heart is a simple but effective means, or mantra, of being rightly oriented, that is, for us, Christ-oriented. Christ says, ‘I am the vine, you are the branches. He who abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing’ ( Jn. 15:5 ).

  Although spiritual fruits are sweet, the bearer of these fruits often experiences great bitterness! For the way of Christ is the way of the cross. And so any one who is foolish enough to accept Christ’s discipleship will surely experience some, even intense, physical, mental or spiritual hardships, and he will find that there are any number of people and situations to oblige him! But there is also the consoling assurance: ‘My grace is sufficient for you, for my power is made perfect in weakness’ (2 Cor 12:9a). This is redemptive suffering for oneself and others, unlike the experience of upheavals brought on by giving into passions, which is enslaving to oneself and a stumbling block to others.

  If one wants to go the life way or Christ way, all that is required is ardent aspiration (which lies more in the degree of sincerity than in the intensity of feeling), and God bring about what is desired. ‘If you have faith (desire) as big as a mustard seed, you can say to this hill, “Go from here to there” and it will go’ (Matt 17:20). ‘Ask and you will receive… Bad as you are, you know how to give good things to your children. How much more, then, will the Father in heaven give the Holy Spirit to those who ask him!’ (Lk. 11:9 ? 13).

22-7-1974: Bro. O’Brien and I left Tullow by car on a tour of Ireland. I was driving. We started the trip at 11.30 a.m. We drove through Carlow, Port Laoise, Mount Mellick, Tullamore, Kilbegan, Athlone and then to Galway; we had lunch at Port Laoise; reached Galway at 6.30 p.m. After supper and a drink with the Community I retired at 11.00 p.m.

23-7-1974 (Tuesday): Woke up at 6.45 a.m.; prepared breakfast. The carpenter helped to boil the eggs; Bro. Vianney filled the tank for us ? a very thoughtful and charitable act to the foreign tourists ? Brothers of the Congregation. Bro. O’Brien and I left Galway at 7.30 a.m. and traveled along the coast towards Connemara Hills. We passed through Barna, Castle-toe, the islands, Mamcross, Mambridge (here we had guiness for lunch). Then down along the northern shore of lake Corrib;  took photos and even had a chat with a man who caught a 10 lb salmon. After about 100 miles of traveling we reached our base in Galway. After tea with the Community I watched TV. Then Bros Patrick and Dominic of the Australian Province arrived; we chatted for sometime. (topic was Chapter elections!). Then they began to play poker and I left for my room as I had to get up early next morning.

24-7-1974: After preparing and enjoying the breakfast of boiled eggs, bread, butter, cheese and tea we began our trip towards west again. This day we traveled through Galway, Oughterard ? Mamcross ? Cliffden ? Leerun ? West Port, Kilvalley, Ballintober, Clairmoris, Knock, and from Knock back to Clairmoris and from there through Tuam to Galway. (185 miles) The scenery near Cliffden, Leenun etc was fantastic. We visited the famous  Kylemore Abbey and the lake beside it. Sister General asked us to request the receptionist to take us to the chapel. Since the receptionist had not come we introduced ourselves to a sister who was kind enough to take us around and explain things. There are about 25 cloistered nuns there. Vocations are scarce, more expected soon. I took photos of the Abbey, the statue on the hill. We had coffee and cakes sold by the nuns at the tea shop; had a look around the curios-shop. The sister in charge was very good. I signed the visitors’ book. A few miles from the Abbey we came across the Church of  Our Lady of the Way Side.; we made a visit, signed the book, took photos. We especially liked the Stations of the Cross. Bro. O’Brien said Bro. Dunney would have been delighted to see them. Just before West Port we came across the road leading to Croagh Patrick mountains where St. Patrick used to do penance and pray at night. We walked upto the statue only; took photos; met an American lady taking pictures of a donkey. Then we paid a short visit to the Murisk Abbey. It was an ancient place and many tomb stones are still in the church without a roof. It was time to eat something and we were lucky to buy some sandwiches and guiness at the local shop.

We had some difficulty in getting out of West Port, but we never had to turn back. A man gave us directions in detail mentioning of a cemetery and a pub as to get to Ballintubber. There we saw the famous Abbey now restored by the Archeological department. A bus load of American tourists were on the scene. This guide gave a lecture on  the Abbey while I signed the visitor’s book with  Madras and Mussoorie addresses. We continued our holy journey to Clairmorris and from there to Knock ? 7 miles away. At Knock we parked the car near the pious-articles shop and bought some cards etc. Then we visited the Church and received communion. We left the Church when the priest announced about donations for the new church. I gave  a few pence on my way out. Bro. O’Brien then made the Way of the Cross while I visited the toilet hall. It is spacious and well equipped for large crowds. It is well maintained and a donation box is there as you come out. I made the Stations of the Cross and met Bro.O’Brien at the 15th Station. We bought some tea and cakes at the nearby tea-house. I watched all the pious people moving around. It was really an encouraging scene ? people of all ages showing their Faith in public. After tea we returned to Calirmorris where with little difficulty I found the road leading to Galway.  We reached Galway at about 5.30 p.m.. A total of about 185 miles we had traveled that day. The last 25 miles of driving was exceptionally pleasant and fast along the highway. 

25-7-1974: As usual we left Galway at 7.30 a.m. Our journey took us from Galway to South through Oranmore ? Clarinbridge ? Kilcolgan, Kinvarna ? Burren, Lisdoonvarna ? Ennistymon ? Miltown ? Malbay ? Spanish point ? Quilty ? Doonbery ? Kilkee ? Kilrush ? Ennis ? Gort ? Kileogan ? Clarenbridge ? Dramore and back to Galway. ( 185 miles approx.) On the way we saw the famous cliffs and O’Brien’s Tower. The weather was wet;  had guiness for 11 O’clock tea and lunch. Had teaat Glyn’s hotel at Gort; nothing exciting. We also visited a modern church with all 14 Stations on one side of the church ? glass on the other side provide enough light on the Stations.

26-7-1974: This morning we traveled through Oranmore again and then to Athenroy ? New Town ? Horseleap -  Newtown Bellew ? Newbridge ? Roscommon ? Longford ? Drumish ? Mohill ? (Carrick ?on-Shannon) ? Drumshambo ? Dowra ? Blacklion ? Belleek ? Enniskillen ? Clones ? Ballybay ? and finally reached Carrickmacross.

It was an adventurous day. After Longford we bought a cooked chicken and lemonade for the journey. We enjoyed these on the bank of lake Maeneen. As we entered Northern Ireland the customs waved us off; we missed the road to Enniskeelen and traveled till Garrison. Anyway we decided to take another route to Enniskeelen along the beautiful wide road on the south bank of lough Erre. Before entering Enniskillen the army checked my driving licence. The road was actually blocked with two armoured carriers; the soldiers had the guns ready. Though the car in front was thoroughly checked we were let off after taking the name and particulars of licence.

At Enniskellin we had some difficulty in getting on to the right road to Carrickmacross. At first we traveled towards Dublin and after four miles I had to listen to Bro. O’Brien who got directions from a truck driver. We returned to the city and took the road to Lisnaskea. We stopped at Clones for refreshment and petrol. The last stage of the journey was O.K. except that we were checked again by soldiers of North just before we entered South again. At Carrickmacross we met Bro. Paul Duffy. He was busy cleaning the kitchen and we chatted with Mc Carthan Duffy and Phelan who were also there. After the usual gaudiamus and supper we retired

27-7-74:  Early morning Bro. Duffy from India helped me to make the breakfast. At 7.30 a.m. we resumed our tour. Carrickmacroos ? Dundalk ? Drougheda, Skerries, Dublin ? Bray ? Rathnew ? Rathdrum ? Aughrim ? Tinnahely ? Shillelagh and Tullow. At the beginning we took the wrong roard to Dublin. Then a gardi (Police) helped us. At Dandalk all were asleep. We visited the sea-side and the last house was only 50 yards from the water; I took photos. Then we went along the coast as far as we could. At Dublin we had no fixed directions; our only hope was to get towards the sea. At last we succeeded in driving towards Blackrock and Bray. At Bray we halted for a while. At Shellalagh we called at the Lounge and spent an hour. It was a pleasant trip back. We reached Tullow at 4.00 p.m. 
The whole trip from Monday to Saturday took about 1018 miles. The car (Morris Minor!) was excellent, gave no trouble except we had to fill petrol.

Abraham Lincoln’s famous definition of democracy as “government of the people, by the people, for the people” is widely held as the most adequate definition of democracy. As a result, the  word ‘democracy’ is often understood by the majority to mean the right of an individual to vote and to be voted to power. In other words, most of us tend to equate democracy with electoral politics and achievement of power by popular support, forgetting the fact  that it has another dimension which is actually its core.  The term  ‘social democracy’ is seldom a part of our vocabulary and so it is taken for granted. 

  There was a time, not long ago, when I used to wonder why the church was opposed to the practice of democracy in religious Communities as commonly understood by the majority of us. I used to be intrigued, for instance, by the church’s opposition to direct election of, say, the Province Leadership while she endorsed and even promoted all other aspects of democracy like equality, human rights, freedom of speech and participation in decision making, etc. The realization that there is a vast difference between the political and the social dimensions of democracy was enough for me to understand the church’s stand. And it is from this perspective that this article is being written.

  St. Benedict, the Father of Western Monasticism, is believed to have been the first to introduce the principles of  democracy in religious life. However, to say that his understanding of democracy had any resemblance to the way we understand it today is further from the truth. What he promoted in his monasteries was social democracy, not the political variety.  Though abbots were ‘elected for life’, the method followed was not the kind we are accustomed to, but what was in vogue in the pre-Christian era of the Greeks and the manner in which Mathias in the Acts of the Apostles was chosen to take the place of Judas.  Though it was taken for granted that every member of the monastery was saintly and filled with the Holy Spirit, the non-inclusion of junior members to the position of the abbot was quite understandable going by the standard  set for  the election of leaders of the time. In the contemporary world of St. Benedict, political democracy existed  only amongst the nobles and the wealthy senior citizens,  and since all of them were considered eligible, the election of the ruler or leader was often by drawing lots.  Most likely, St. Benedict  followed the same method in choosing the abbot with the exception that it was open to all those who had spent a considerable number of years as monks irrespective of their social status, political backing or ecclesiastical influence. Another important dimension added to it was the period set apart specially for intensive prayer and reflection for guidance from the Holy Spirit. The time given for communal and private prayer to seek God’s intervention was a process of discernment and was considered integral  to the election of an abbot. The non-inclusion of junior men was not seen as a denial of their right but as a postponement of it till they reached a stage of maturity and holiness in religious life. The kind of discernment process, popularity-building measures or canvassing as we find today in some religious Communities was unheard of during the time of St. Benedict since election by drawing lots did not warrant  any of these.

  It is only from the  eighth century when sons of noble families started asserting their superiority over other members of the common stalk, did election of abbot by casting vote became a normal practice in monasteries. While ordinary monks, however experienced, holy or endowed with leadership qualities, had any right to aspire after positions of high ranks, members of the noble and moneyed class, including their families, vied with one another for the covetous position of the abbot or bishop or even the Pope. Even a child could be elected as the head of a monastery if he was from any of the wealthy and noble families of Europe. Imagine the unhealthy rivalry and lobbying that preceded the election. Those who could afford, went about buying votes by bribing the voters. Those who were not all that wealthy or had no political connections stood no chance.  As we find today in the secular world of politics, even nobles and  members of wealthy and influential families with criminal background became abbots and bishops through sheer money power or political manoeuvring. The aftermath of the elections of such men was at times inhuman and barbarous: Those who opposed their election or failed to toe the line were reduced to serving at table or working in the kitchen or as porter, all in the name of holy obedience. Other more humiliating forms of  marginalization and victimization were not uncommon.  At the same time, rewarding those who were known to be supporters with plum posting to royal households as chaplain or confessors was expected. (Hearing confessions, for instance, especially of the female members of the household or royal family was considered a rare privilege which a worldly-minded monk would never say no to).  So much inequality and corrupt practices prevailed in some of the leading monasteries that the church eventually had to step in to put an end to these. Since then, the church made it a law to have the leaders of religious Communities appointed by the Pope himself or the local bishop. The Supreme Moderator (Superior General), once appointed by the Pope or the local bishop, was then entrusted with the authority to appoint other leaders of the Congregation. If election of a Superior General was allowed to take place, it had to be under the direct supervision  of an emissary of the Pope  or the bishop concerned.

   Things have changed but in a slightly different way. Today political democracy, regardless of its social dimension,  is allowed to play a dominant role in choosing leaders of religious Congregations. The corrupt practices and the divisive forces at work we witness in the secular world of politics  have crept into some of the religious Congregations as well albeit in very subtle forms. The demand for “democratically elected leaders” in religious orders may appear to be a just and valid demand and in tune with the signs of the time. Whether it is likely to be affected by the negative forces of the political scenario outside does not seem to worry anyone. In our enthusiasm for an elected leader, we tend to forget that we are the product of the society we come from. Our formation is not adequate enough to enable us to think and act  differently from the world around us.  With the negation of the old values that marked religious life till the seventies such as regular community prayer, meditation, spiritual reading, daily Eucharist, confession, monthly recollection, and spiritual direction, and with the new emphasis on being “part of the crowd”, it is impossible for us to be unaffected by the world outside. Viewed from this angle, the demand for direct election of Province leadership team, even by the members of a Provincial Chapter, let alone an entire Province membership, is fraught with dangers that can undermine the unity and integrity of the Province. If history is any evidence, there are innumerable examples, even in our own times, of  Provinces and Congregations being torn asunder by rivalry and  unsavoury incidents of marginalization and factionalism on the basis of caste or language. In some cases, bishops or priests with special powers had to be appointed by Rome as administrators of the Congregations till the members learnt to behave themselves. The genesis of groupism and factionalism which snowballed into a major crisis, lay in the election process of their Congregational leaders. Caste and language-based politics in religious Congregations, especially at the time of elections of leaders, has been terribly scandalizing to the Christian community in general and other religionists in particular. 

  The human quest for power, we know, is nothing new. Even Jesus had to warn his disciples against the kind of power games that people of their time played. Today Jesus’ warning is not seen as a serious threat to unity and love by playing politics in religious Communities by over-ambitious men and women whose craving for positions and power at times stops at nothing. Divisive forces on the basis of language, culture, social status like upper caste versus dalits are known to have taken advantage of the situation and brought near-ruination to Provinces and Congregations.  Marginalization of certain groups by stealthy and subtle manipulations, popularity drive by presenting gifts and presents, character assassination through anonymous letters, calumny and detraction  -   once considered grave sins against charity  -    are some of the  ugly faces that certain Congregations had to face at the time of election of their Superiors General and Provincials. 

   Are we Patricians wholly free from these fissiparous tendencies?  To claim that we are untouched by any of these may be a tall tale. Even if we are, for how long? Is it not better to be warned of the dangers of the so called democracy now than to go through the pains of division and disunity later?  “Love one another as I have loved you” of the Lord’s command should be our sole objective in living our life together as Brothers, and if we have to give up elections altogether and go by direct appointment by the Superior General and his Council, we may not be seen as “progressive” but we can surely avoid the dangers of personal dissatisfaction and frustration, feeling of let down by confreres, groupism and factionalism    -   all real recipe for trouble ahead.  Or if we should have elections at all, they should be preceded by  at least a three-month  period of prayer, reflection, retreat, etc. so that each one of us will be free from our pre-conceived notions about our Brothers, prejudices that we built up over the years against Brothers belonging to different cultures and languages, our personal animosities  and antipathies  and all that comes in the way of a free and fair decision which is  motivated only by a desire to contribute to the  greater good of our Congregation. Those who are known to be loyal to their call as religious   -  they will automatically be loyal to the Congregation as well   -  should be seen as our potential leaders. Loyalty to their call and to the Congregation expresses itself through their dedication to duty, through their hard work, through their honest and frank dealing with confreres, through their commitment to truth and justice and, above all, their genuine love for others which is the reflection of their intense love for God. All else like communication skills, humour, dynamism, etc. on which undue emphasis is being given nowadays, are trivial and, therefore, secondary. After all, great leaders like Moses and Jeremiah were not known to be great communicators and orators until the Lord touched them with enormous power to influence people and lead them to their goal. 

   Choice of religious leaders, either by election or by direct appointment,  is a time to rely more on the power of God rather than on our own ability to make the right choice. It is a time to reflect upon the psalmist’s words: “Unless the Lord builds the house, they labour in vain who build it.”

At the recently held General Chapter, one of the input persons was a priest from Uganda, Fr. John Mary Waliggo. Speaking on the Social teachings of the Catholic Church, he said  that evangelization must begin with the self first. Unless the Good News took deep roots in us, we cannot give to others. He called us to examine the way we dealt with people who depended on us for their sustenance and livelihood. Instead of worrying ourselves about justice and peace in the world, try with our institutions and those who work for us, he said. How we utilized our resources has bearing on our attitude and life style, he pointed out. The following article written by Fr. Joe Mannath,SDB is from The New Leader of  October 1 ? 15, 2004. He writes in the special feature of the magazine ‘PARABLES FOR TODAY’. Read on  -   ( Editor).
 

A few months ago, one of us wanted to change some parts in a computer. We gave our specifications   -   RAM, hard disk, drives, etc.  -   to two suppliers, both of whom have been dealing with us, and both of whom promised to give us the best price. There was a difference of Rs. 3000 between the two quotations.

   That is the difference in buying just one CPU for a computer.

   Years ago, a school in Chennai was going to buy computers. They got quotations from different companies, each of whom, of course, promised the best products and prices. Then, knowledgeable parents set up a team to examine the quotations, and see the machines for themselves. The computer-savvy people in the group found anomalies in the pricing and substandard parts inside the machines which were to be supplied. They got the supplier to slash the price considerably. 

  International level:  There is no such thing as a fixed price for a flight, say, from Chennai to Rome and back. It depends on when you travel, with which airline, how early you book, whether you are ready to take a slightly longer route, what commission the travel agent takes, etc. The difference between two fares quoted can be in the tens of thousands. 

   Travel agents know that superiors  -  who pay the bills   -   seldom go around to compare quotations, or to find out the cheapest offers. The one who travels is not (generally) paying for the ticket ( and, if they are young religious, have no idea of prices at all!).  Neither has any great incentive to find the least expensive flights. The money that can be saved on international air tickets is enormous   -   tens of thousands or even lakhs of rupees, when several people travel. 

  Furniture and equipment:   When we were buying lights for a new chapel, two of us went around comparing prices among shops in just one small area of Chennai. The differences were considerable. As one religious said, “Our money belongs to the poor, and we are bound to use it sparingly, so that more of it can go directly to the poor.”
  Buildings: This is where the largest expenses are generally made. A contractor who has put up buildings for church institutions, once told a group of priests: “You would not spend money the way you do if you had to earn it.”
  A Catholic employee of a construction firm said: “Our best clients are priests and religious. Money is not a problem for them. It is enough we treat them nicely. We are careful to be extra nice to superiors who take the decisions in money matters. Once this is done, getting money is no problem at all.”

   Another layman, commenting on this oft-repeated scene, added: “Apart from your not having to earn the money you spend, there is one more difference from lay persons. If we ( lay people) spare money on something, we can spend it on something else we want. For example, I spend less on the furniture. With the money I save, I pay my daughter’s college fees. You all don’t have this kind of incentive.”

   Religious poverty must include both a simple personal life style, as well as corporate witness, that is, in buildings, equipment, vehicles, etc. Our use of money must show that we really believe that the money we get belongs to the poor. Anything we spend on ourselves   -   buildings, equipment, vehicles, travel   -   is justified only if it helps significantly in our apostolate. The money does not belong to the provincial or local superior. Similarly, the money of a diocese does not belong to the bishop, not that of the parish to the parish priest. All this is common money, to be used for the common good, especially to meet the needs of the poor.

   We resent the dishonesty of autorickshaw drivers and porters. While this is annoying, and a burden on lower middle class people, what sums are we talking about? Five or ten or twenty or fifty rupees. When we deal with contractors and architects, computer stores and electrical suppliers, or private medical treatment, we are talking lakhs and crores. It is where large sums are involved that we need to take trouble to double and triple check., compare and be strict. Isn’t our practice often the reverse   -   toughness and shouting with the small theft of small people, and lavish towards the so called “good friends of the institution”   -   builders and suppliers who make money on us?

  Another scene:  A house council spends an hour debating whether to give a small loan to one of our workers (most of whom are poor, some miserably so). Less care is taken where care should have been expended  -   in major areas where we are so often outwitted by shred businessmen who give us gifts or take us for dinners, and then get us to sign large cheques.

  We run the danger of committing the social sin perpetrated by Indian Banks. The people who need money cannot get loans, since they have no job or property, while the moneyed classes can get incredible large loans. The money the banks lose is not through the default of the poor, but by the dishonesty of the rich, against whom the banks feel powerless to act. It would be criminal neglect if, through ignorance or incompetence or vanity, we were to transfer money from the poor to the rich, by being overly calculating with the poor, and carelessly lavish with the powerful.

  Be tough with the strong, and gentle with the poor. Let that poor man or woman get Rs.5 or 50 more from you; they need it more than we do. Make sure not to take the money that should go to them, and spend it on unnecessary constructions, expensive furnishings, or foolishly purchased equipment. It is not my money, nor my superior’s money, and neither of us has the right to spend it as we like. 
 

The foundation for the new school building at Angamali was laid by the Provincial in the presence of  Mr. P. J. Joy,  the local MLA and the Panchayat president Mr. Achappu. Around 300 people including the local clergy of the Syro-Malabar Rite attended the short ceremony. Fr. Titus of the Latin Diocese of Varapuzha to which we decided to belong, blessed the stone.

This is how the new school, St Patrick's Academy, at Angamali is expected to look when completed

The gathering at Manjapra, Angamali, on the occasion of the laying of the foundation stone for the new school on 25 Sept., 2004	The foundation stone is being blessed before the laying ceremony

Mr. Joy in his address said that Angamali was privileged to have the Patrician Brothers to conduct a quality school for the local students. The absence of good English medium schools in Kerala, though well known for its 100% literacy, was a big disadvantage for the State since backward States like Bihar and UP were able to produce civil servants and high ranking officials because of the existence of Missionary schools for a long time. The parish priest of the Syro-Malabar church close by who is a close friend of the Montfort Brothers, spoke highly of the contribution that religious Brothers have been making in the field of education. The Panchayat President and others spoke of the need to have more English medium schools of high quality in the State of Kerala. 

Earlier, the Provincial, accompanied by Bros. Lysan and Joseph, called on his Grace, Most Rev. Dr. Daniel Acharuparambil, the Archbishop of Varapuzha, to seek his blessing and to request him to lay the foundation.  The Archbishop received the trio cordially in his study and, after exchanging pleasantries, assured the Provincial that he would be shortly sending the letter of invitation to the Patricians to his diocese. On being asked if he could come and lay the foundation, he said he would have been happy to do it but for other engagements.  He assured the Brothers that he would visit the place at the earliest.

Mount St. Patrick Academy, Pune, began its first academic year on 6 July with 32 students in K.G. and class I. The number has gone up to 41 since. Three teachers, one of whom is the Headmistress, take care of these children while Gen. Sebastian is in charge of the complex and the construction. The Brothers’ residence is expected to be ready by the end of December. The Provincial keeps visiting the place as often as he can till a Community is formally established there. 
 

Top: On the first day of the academic year at Mount St Patrick Academy, Pune, the parents are seen here with their children. The school began with 32 students on the roll of 6 July, 2004. Five classrooms have been made ready for use while the rest of the construction is in progress.

Bro. Berchmans presenting a bouquet to the genetleman who sold the land to us to build the school at Pune

Bro. Patrick Palatty who was hospitalized sometime ago with fluid in the lungs is back in full vigour and keeps himself busy with his tea estate and orchard. He is also in charge of Karunai Illam which has 20 inmates now.

While the Swamiji was in Delhi to officiate as Provincial while Berchmans was away to attend the General Chapter, his Kutiram alone had to witness the tragedy of a massive landslide which all but washed away the land on which it stands. The Swamiji’s well which was faithful to its commitment of  meeting Swamiji’s every aquatic need to its last breath, is buried forever and  Swamiji is unable to spot its burial spot!

H.E. Dr. A.P.J. Abdul Kalam, the President of India, kept his promise of visiting St. George’s College, Mussoorie. As his Excellency was not able to be present last October to mark the conclusion of St. George’s Sesqui-Centenary celebrations, he had assured that he would pay us a visit later which he did on Monday, 27 September. The security arrangement and the protocol would not give us more than thirty minutes for the President to be in the school. However, breaking all protocol and the security cordon, he wanted the children to come closer to the stage. He mingled with them freely, shaking hands, smiling and asking questions. He said he was happy to visit St. George’s and spoke on creative education. Children were prodded to ask questions. Many of the questions were on how he became a scientist and how he learned the art of making missiles and rocket- launchers.  Instead of 30 minutes, he spent 90 minutes with us!
 

As the President enters the auditorium, he is seen here with Bros P.U. George (Superior)(L), Berchmans and Dominic (Principal)(R)	The President affectionately pats a child before going up to the stage

Bro. Pasca, the Headmaster of St. Patrick’s, Trichy, writes to say that the District Education Officer was well pleased with the functioning of the school during his visit on 22 June. Apart from the academic performance of the students for which St. Patrick’s has earned itself a name in recent years, he was all the more delighted with the various activities of the school like annual day, sports day, JRC Camp, Computer Centre, Tamil and English Literary Associations   -   things that one rarely comes across in vernacular schools.