I¿sΩektµiw

I¿sΩektµiw No. 236 sk]v‰w-_¿ 2017

Sept 2017; No. 236 1 I¿sΩektµiw

2 Sept 2017; No. 236 I¿sΩektµiw

“But we’ve always done it that way.” This is a warning sign, a symptom of impending disaster for any organization. The unexamined life is not worth living (Socrates). Seeing the clouds around, this is an acceptable time to look in the mirror and see ourselves as we are and to listen to voices that might disturb us, the seemingly undisturbed. A retired principal made a soliloquy: “I rendered my service in a reputed college as a teacher and later as the principal. Now my days are numbered. When I look back I am afraid that I have not done much in preaching the gospel.” He regrets of a wasted life. “Woe to me if I do not preach the gospel!” (1 Corinthians 9:16)

Destination sickness is a reality encountered in our communities. It is the feeling of arriving at one’s destination, possessing everything one always wanted to have, and then realizing he/she does not want anything he/she has got. One may have all the outward appearance of the success, but deep inside he/she is hollow and empty. They have spent their entire life chasing things that mean nothing.

One young CMI missionary in Ecuador went to say good bye to his friends before leaving the country. Till then he was serving in a monastery in his hometown and was in an attempt to start a self financing institution, as desired by his superiors and he had asked the

Sept 2017; No. 236 3 I¿sΩektµiw support of many in that initiative. Then his companions in the college commented; “Now we are proud of you and your call. We were never excited about your plan to add one more institution for your congregation”. “How beautiful on the mountains are the feet of those who bring good news!” (Isaiah 52:7)

Another young priest took his mother to his educational institution and showed her the beautiful campus and explained her about the achievements of the institution. But she was not very impressed and told her son, “I never wanted you to be a priest for this job”. The priest failed to convince the mother of his witnessing mission through the institution. The father of one of our members wrote a personal letter. I would have been happier if my son were engaged in preaching good news to the poor. Great are the expectations of our parents, friends, and all our dear ones in us in being a CMI! St. Kuriakose Elias Chavara, our beloved founder has given us statutory warning in his letters and circular, “Oh! My dear brothers, this is not your vocation. This is not how you began your monastic life” …If we forget our holy vocation and neglect the sacred duties of our state,….all the houses will fall to ruin.”

There is always a tomorrow: After a period of slumber and inertia of evangelical paralysis, there are signs of awakening to create a new tomorrow. After having had enough of institutional backup and consequent lockup, and to some extent an addiction of it, there emerges a new generation who finds joy in being on a missionary journey. (Mark 16:15) Although the gravitational pull is towards the easy, cosy and comfortable wider path, there is a strong current to break the glass ceiling of comfort and convenience for a breakthrough. All who travel are not missionaries and people who travel in the same direction and through the same route need not be for the same mission. One may be missionary, other may be just a tourist. Missionary is the one who is sent by the Lord and the tourist is one who has his own map and agenda. One may encounter pastoral temptations to move from a

4 Sept 2017; No. 236 I¿sΩektµiw missionary to a tourist, being led by the attractions or distractions. It demands eternal vigilance to make the right direction. Whatever may be the glittering opportunities ahead, Jonah will merely be a tourist in Tarshish, (Jonah 1:3) whereas, despite the predicaments, he will be a missionary in Nineveh (Jonah 3:3). Any movement against the discernment will bring about disaster in the long run . One who commits to the direction of God, encounters surprises and miracles on the missionary journey. Even the birds will feed him on the way as the ravens brought bread and meat to Elijah (1 Kings 17:6). There is a missionary sleeping in each CMI and we have to experience a new awakening to be faithful to our call. Let us pray: Lord, remind me of my mission!

You are one of Them: “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8) . To be a witness, the witness shall have the attitudes and orientations of the witnessing reality. That is why St. Francis Assisi instructs us, “Always remember to preach the gospel, and if necessary, use words.” Jesus taught them to be authentic witnesses, so that they would be like him in character (Matthew 10:25). The world outside noticed in the apostles the characteristics of Jesus and they were curious to know the reasons for their transformation as given in Acts 4: 13 “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.” It is a great finding: these men had been with Jesus. Communion and friendship with Jesus made them different. Even the servant girls in the courtyard could recognize it and they commented, “This fellow was with Jesus of Nazareth.” “Surely you are one of them; your accent gives you away” (Matthew 26:71-73). Our beloved founder, St. Kuriakose Elias has given a beautiful mantra for a transformation: “Above all, learn the art of loving Jesus Christ. Stay constantly in His presence. Walk along with Him. Converse with Him continuously.”

Sept 2017; No. 236 5 I¿sΩektµiw

Fake it, you won’t get it: The world offers fake products in the same colour, shape, taste and feel. But they won’t last because people will recognize the wheat from the chaff. It is well depicted in the Acts of the Apostles. Seven sons of Sceva, a Jewish chief priest, tried to imitate Paul. Eventually, one of the evil spirits answered them, “Jesus I know, and I know about Paul, but who are you?” Then the man with the evil spirit jumped on them and overpowered them all. The attack was so violent that they ran out of the house, naked and wounded. (Acts 19:14-16). We know the story of people taking unconsecrated hosts for black mass and people can differentiate it. In India these days we have read number of stories about fake god men who were caught red-handed and put in prison. As the movie PK presents, the question is whether we are the right number or wrong number. Every so called missionary is under CCTV surveillance to prove his credential. “If it were our wish to live as we like, why did we choose this vocation?” (St. Kuriakose Elias Chavara) A Journey Inward in the Upper Room: The missionaries go out of the Upper room filled with the Holy Spirit to proclaim the joy of the Gospel (Acts 2). The Upper room, the company of Mother Mary and confreres set the ambience. There is a statutory warning to every missionary: “Stay in the city until you have been clothed with power from on high” (Luke 24:49) . A spirit powered missionary is ready for the mission: to preach the word in season and out of season (2 Timothy 4:2). And the Lord will definitely work with them confirming the Word with signs (Mark 16:20). Missionary spirituality is about letting go. For a missionary, the journey forward begins with a journey inward. From a knave spirituality of rigid ritualism of prescriptions, dos and don’ts, one has to graduate to a personal spirituality of inner freedom and prophetic discernment. It is responsible decision to grow in love, grace and freedom, rather than mere reaction to the illusions of others and the pressure of the peers and the dears. Directed towards God as the reference for everything and anything, it creates willing people instead of willful people. Mature personal spirituality is not for producing ‘clones’, but for grooming committed people with creativity with unique gift mix. 6 Sept 2017; No. 236 I¿sΩektµiw

Back to School to sharpen the saw: In Steven Covey’s The 7 Habits of Highly Effective People, he uses the common analogy of a woodcutter who is sawing for several days straight and is becoming less and less productive. The process of cutting dulls the blade. So the solution is to periodically sharpen the saw. A missionary lives in a vulnerable and challenging context and proclamation becomes effective only if he sharpens his saw. St. Kuriakose Elias Chavara has clearly stated, “We cannot enjoy the sweetness of the religious state and fulfill the obligations unless we keep ourselves in solitude”. School of seminary life and school of missionary life shall be complemented and we need a solid spiritual exercise to integrate the mystery and mastery of missionary life. As planning and controlling are twin management tools for reaching the destinations and milestones of organizational journey, there are two spiritual exercises that sharpen missionary vision and strengthen missionary stamina and they are: Meditation and Examen of Conscience. Though it looks simple, over the years these tool sets are not effectively sharpened and utilized and it is high time that CMIs get back to School to relearn the art of meditation and examen of conscience. Silence, meditation and contemplation are tough for us and we have lost the art of wasting time with the Lord beyond our bell bound spiritual rituals. We need to enhance our silence and meditation quotient in order to encounter the Holy Spirit to make the right discernment in our missionary journey. Then the Examination of Conscience will enable a conscious living with true awareness of God’s presence in every step. All – both in initial and ongoing formation - shall be willing to get out of our false ego of ‘alright syndrome’ and get ourselves sharpened and fine tuned with our meditation notes and Examen journals in a Renewal Novitiate. Like Prophet Jeremiah, let us feast on the Word of God. “Your words were found, and I ate them, and your words became to me a joy and the delight of my heart, for I am called by your name, O LORD, God of hosts.” (Jeremiah 15:16) As St. Francis Assisi says, “Let us begin again, brothers, for up until now, we have done little or nothing.”

Sept 2017; No. 236 7 I¿sΩektµiw

Monsoon season, except for sporadic showers, has gone by. Independence Day and Feast of Assumption came and went. Onam, the traditional festival of Kerala, partly drenched in the rains, is also behind us and celebrations are still on in different parts of the world. New academic year has been ushered in and Onam vacation just got over. Kerala has regained the lush green look and the freshness of God’s own appearance. Yet, soon after Onam day the nation was shocked to hear about the dastardly act of Gauri Lankesh, a senior journalist and activist from Karnataka, getting gunned down and killed in cold blood. Although we may not at all be able to endorse all that Gauri Lankesh Patrika and the kind of journalism she stood for, the way she was wiped out into memory, especially in the line of MM Kalburgi, Gobind Pansare, and Narendra Dabolkar, all killed, in recent times, for daring to speak out what they felt were true, does not sit well with the nation we live in. The protest marches held on behalf of Gauri Lankesh reminded us of the sentence in Old Man and the Sea, written by Ernest Hemingway: “Man can be destroyed but not defeated.” Whatever the motive behind or who were the perpetrators of this act, which we hope will come out after the inquiry, similar acts of snuffing free speech are a threat to the freedom of the people in independent India.

8 Sept 2017; No. 236 I¿sΩektµiw

However, God answered the prayers of a people for the last nineteen months through the release of Fr. Tom Uzhunnalil SDB after he had been under the captivity of supposed ISIS terrorist outfits in Yemen, for which the Church, especially through Bishop Paul Hinder of Abudabi, the Government of India, as it is claimed, and the Vatican have been working for quite some time. Thousands have been praying for his deliverance from captivity all around the globe. He has been in our mind whenever we lifted our hearts and hands up in prayer and finally is out of captivity. Thank God, he is now in Rome, recuperating after the languishing experience of his captivity with all the physical ailments he has been suffering from, in the loving company of his confreres. Singing Te Deum, the small community at Chavara Hills thanked God after receiving the good news.

Whatever be the social media response to it, it will make you crazy if you read too much of it, for a religious and missionary, the apostolic work he or she undertakes involves this risk of becoming a martyr all the time. And there is a regimental aspect also in the life of all religious who are bound by the vow of obedience to be available for the welfare of the people of God, ultimately fulfilling the will of God, wherever they are asked to go, wherever they are placed or whatever they are asked to do. Religious life, it is strongly claimed, has evolved itself from the spiritual possibility of becoming a martyr for Christ when the physical possibility for it became remote. In places like Yemen, of late there is always a possibility for physical martyrdom twenty-four seven. It has been an open spot where the confrontation was so real between mercy and evil. The sisters from the congregation of Missionaries of Charity (MC) went to Yemen and started working there from 1973 after Mother Teresa, the founder of the congregation was invited to work in that country by the Prime Minister of Yemen himself. In 1998, on July 27, they had an incident in which three of

Sept 2017; No. 236 9 I¿sΩektµiw their sisters were killed by a mentally sick person in Hodeidah of that country. The incident did not deter them from their continued presence and service in that country.

It is in this historical backdrop that we have to approach the incident of Fr. Tom Uzhunnalil, a priest from the Salesian (SDB) congregation, who was abducted while sixteen others, men and women, were gunned down on March 4, 2016 at a humanitarian facility run by the Missionaries of Charity (MC) in Aden. The captors might have thought the life of Fr. Tom was worth the ransom and probably easier to keep him as a bargaining chip for a protracted period of time. Whether an amount was paid as ransom is still not clear despite the claims of the Government of India otherwise. The Salesian congregation has been monitoring the situation in Yemen where they have served the people of God for almost 30 years and naturally those sisters as well as his religious superiors might have cautioned Fr. Tom about his precarious situation which had been getting worse day by day. He, with almost 14 years of service in Yemen, joined this facility of Missionaries of Charity in Aden in 2015 after Holy Family Church in Aden in which he was serving was set fire. However, he has been resolute in staying at Aden and helping the Missionaries of Charity and the people entrusted to his care. From reports of his interview after his release, he, along with others managing the facility, even foresaw the possibility of martyrdom according to a discussion on the eve of abduction. All of them took it as part of their commitment to stay on as long as possible instead of abandoning a sinking ship to the fate of eventual wreck. To believe in what he said in the two videos, one after the anniversary of his capture and an earlier one, for his ransom and release, as if spoken by his free will, would be most foolish and naive on our part. And to think that any religious to feel oneself worth a huge ransom before he or she undertakes to work in vulnerable spots of the globe would be equally foolish. We

10 Sept 2017; No. 236 I¿sΩektµiw ourselves know that in the mission regions many of our members are exposed to so many vulnerable situations. Our own young missionary, Fr. Thomas Pandipally, who was killed in the mission region of Chanda in 2008, is an example from our congregation. For that matter, anyone who holds a responsible position has to be aware of the risks attached to it. We are aware of incidents of our brethren becoming an easy target if some crooked minds really wanted to do it.

To believe in its proper sense is to live what we believe in. Life itself becomes a proclamation and witness in this context. When living what we believe, within the acceptable laws and norms of the land, is not tolerated it violates the constitutional rights of freedom of speech and of freedom to live what we believe in. What was envisaged in India and for independent India by those who framed the Constitutions of Independent India was this kind of freedom. Rabindranath Tagore sang about it: Into that heaven of freedom, let my country awake. Many a recent incident of lynching free speech in India as mentioned in the beginning forebodes the realization that we do not want to end up in a state like that of Yemen and the lawlessness which prevails there despite having only one official religion there. Onam is a dream to live that freedom in a system wherein all are alike and free. “Then you will know the truth and the truth will set you free,” Jesus told.

Fr. Sebastian Thekkedathu CMI General Councillor for Education and Media

Sept 2017; No. 236 11 I¿sΩektµiw

ap∏-Xpv, Adp-]-Xpv, \qdpv ta\n ^m. tPm¨ hnbm\n

]pdw`wKn ImWp∂ a¿Xys‚ AIw ImWp∂ Aa¿Xy- \mb ssZh-Øn-s‚bpw ImgvN-∏m-Sp-Iƒ H∂pt]mes√∂p \ob- dn-™mepw (1 kmap. 16:7 ) F∂p kmap-h¬ {]hm-NIs\ ]≠p- Xn-cp-Ønb ssZh-Øns‚ GI-Pm-X≥ Htcbn\w hnØpv Htc\ne- Øpv hoWn-´pv hnf-hm-b-t∏mƒ AXp hyXykvX ta\n-I-fn-embn F∂pv FSp-Øp-]ds™¶n¬ AXnepw A¿∞-hn-a¿i-\-Øn-\n-S- ant√! Spƒkm-cq-]-X-bn¬ tPmensNøp∂ F√m sshZn-I¿°p- ambn P\p-hcn Pq¨ amk-ß-fn¬ ¢mkp-I-fp-≠pv. Clergy study F∂mWp ]cn-]mSn Adnbs∏Sp-I. Cu°-gn™ PqWnepw ¢mkp- ≠m-bn-cp-∂p. kplr-Xv_--‘hpw sshZn-I-k-tlm-Zcpw F∂-Xm- bn-cp∂p hnj-bw. _u≤n-I-X-e-Øn¬, kplr-Zv_-‘-ßfpsSbpw B≤ym-flnI Pohn-X-Øn-s‚bpw hyXymks∏´-Xo-{hXbnepw D‰- ku-lrZw D≠m-tI-≠-Xns‚ Bh-iyIXbpw \ymb-ßfpsams° Hcp ]p\¿hn-Nn-¥-\-Øn\p hnj-b-am-bn. a\p-jy≥ GI-\m-bn-cn-°p-∂Xp \√Xs√∂p ap≥Iq-´n-I≠ ssZhw Pohn-X-Øns‚ F√m thZn-I-fnepw a\p-jy\p XpWsb I≠p-h-®p. B ssZhn-I-{I-ao-I-c-W-amWp GIm-In-Xz-Øn¬ \n-∂- I-em\pw Bfl-kp-lr-Øp°sfIs≠Øm\pw a\p-jy\p {]tNm- Z-\-am-Ip-∂-Xpv, Xncp-k` t{]m’m-ln-∏n-°p-∂-Xpw. k\ymk PohnX-Øns‚ \mcmb thcpw AXn¬ \ap°v ImWm-a-t√m. `¿Ømhpw `mcybpw F∂Xp am{X-a√ Bfl-_-‘-Øns‚ `mh- ߃. B≤ym-flnI Pohn-X-Ønepw ]m]tamN-\-Im-cy-Øn-epw, Iq´p- °m¿°n-S-bnepw Bflmhns\ Adn-bp∂ Hcp XpWbpsS km\n≤yw a\p-jy-Po-hn-X-Øn-em-h-iy-am-Wv. Aßs\, ico-c-Øn¬ Ah-b-h-߃ F∂Xpt]mse a\p-jy≥ ]c-kv]cw kl-I-cn®v Hcp am\-h-a-lm-Ip-Spw_w D≠m-hp-I-bm-Wpv ssZh-Øns‚ ]≤Xn; a\p-jys‚ P∑-kn-≤-amb Bi-bpw. 12 Sept 2017; No. 236 I¿sΩektµiw

CΩm-Xncn Nn¥-Iƒ ¢mkn¬ kwkm-c-hn-j-b-am-b-t∏m- gm-Wpv hnX-°m-cs‚ D]a Nn¥-bn-ep-W¿∂-Xpv. hnX°s∏´ hN\w H∂v, Ah sN∂p-ho-W-aÆpw ta¬Øcw Xs∂ F∂n´pw Fs¥ NneXp \qdpta\n hnf-™-t∏mƒ NneXp ap∏-Xpv ta\n am{X-ambn. Xs‚ ]pc-bn-S-Øn-te°p sXmgn-em-fnIsf hnfn® DS- abpsS IY, Cutim Hcn-°¬ ]d-™p. Znhkw apgp-h≥ ]WnsbSp- °p-∂-h\pw shbn-em-hp-tºmƒ c≠p-a-Wn-°q¿ am{Xw ]WnsNbp- ∂-h\pw sImSp°msa∂p-]-d-™Xp HtcIq-en, F¶nepw k‘y- tbm-S-SpØp ]Wn-tI-dm≥ t\c-am-b-t∏mƒ Ah-km\w h∂-h-\n¬ XpSßn ]Wn-°m¿°p Iqen sImSp-°m≥ At±lw Imcy-ÿ- t\mSp \n¿±-in-®p. Cu IY ]d™ ImYn-I≥ Xs∂bm-Wpv hyXy- ÿamb aq∂p-ta\n hnf-hp-≠m-°nb IYbpw ]d-™-Xpv. AhnSps∂s¥nepw \ni-_vZambn ]d-bp-∂pt≠m? \ΩpsS hnZym-`ym-k-ta-J-ebpw, AXnepw {]tXy-In®v hnZym-`ym-k-cw-KsØ I®-h-S-a-\-ÿn-Xnbm-tcm-]-Whpw a\- n¬ s]m¥n-h-∂p. DtZym-Km¿∞n-Ifn¬ \n∂p kw`m-h-\bpw (donation) hnZym¿∞n-I-fn¬\n∂p Xe-h-cnbpw (deposit) hmßp- ∂Xns\°pdn®p Xe-ßpw-hn-eßpw hna¿i-\-ap-b-cm-d-p-≠pv. \ΩpsS k`bpsS thZn-I-fnepw taen-S-ß-fn¬ \n∂p-ff \n¿t±-i-ß-fnepw Xncp-Ø-ep-IfpsS ssienbpw Bfl-hn-a¿i-\-Øn-s‚tbm ]c-hn- a¿i-\-Øn-s‚tbm kzchpw tIƒ°m-dp-≠pv. ]mhs∏´ hnZym¿∞n- Iƒ°p Cu Xe-h-cnbpw ^okpsams° sImSp-Øp-]-Tn-°m≥ km[n-°p-tam F∂ tNmZyØn\p Aev]w {]k-‡nbns√∂p ]d- ™p-Iq-Sm. InS-∏m-S-an-√m-Ø-h-cp-t]mepw ]Tn-°m-\p-ff Ah-Imi sØ°p-dn-®pv kwkm-cn-°p-∂-Xn\p apºp \Ωƒ c≠pv Imcy-߃ Hm¿Ωn-°Ww. \m´nsems° ]m´m-Ip-∂-Imcyw G‰p-]m-SpI am{X- am-I-cp-Xt√m \ΩpsS \bw. im_XsØ°p-dn-®p-ff Xo£- WXbm¬ Fcn-™n-cp∂ Hcp P\-X-tbm-Spv a\p-jy-]p-{X≥ im_- X-Øn-s‚bpw I¿Øm-hm-Wpv, ( aØm. 12:8) F∂p hy‡-ambn ]d-™-h-\mWp \ΩpsS BZ¿iw. kok-dn-\p-f-fXp kok-dn\p ssI am-dp-I-bmWp \oXn ( aØ . 22:2) F∂p-]-Tn-∏n-®-h-\mWp

Sept 2017; No. 236 13 I¿sΩektµiw

\ΩpsS BNm-cy≥. apJw t\m°msX, (politically correct ) ]d- tb-≠Xp ]d-bm≥ ss[cys∏Sp-Ibm¬ Ipcn-ip-a-cWw G‰p-hm- ßn-b-h-\m-bn-cp∂p Ahn-Sp-∂pv. hnZym-`ymk cwKØsØ°p-dn®pw tIc-f-k`sb°p-dn®pw At\Iw ]T-\-߃ \S-Øn-bn-´p-ff \ΩpsS _. Ipdn-tb-S-Ø- ®≥ Hcn-°¬ I¿Ω-e-k-tµ-iØnsegpXn “hnZym-`ymkw ]W®n- e-hp-ff Imcy-am-Wpv; AXn\p apX¬ apS-°m≥ Ign-bp-∂-h¿ AXp sNøp-tºm-gm-Wpv hnZym-`ym-k-cw-K-Øp-ta¬K-Xn-bp-≠m-IpI”. AXt√ hkvXpX? kvtImf¿jn-∏p-Iƒ G¿s∏Sp-Ønbpw a‰pw ]W-an-√m-Ø-h¿°pw ]Tn-°m≥ Ah-k-c-ap-≠m-°p∂-hcmWt√m F√m amt\-Ppsa‚pIfpw. AXp km[p-P-\-hn-Zym-`ymk-cw-KØp {]h¿Øn-°p-∂-h¿°p \mep-Im-ins‚ hcp-am-\-ap-≠m°ps∂¶n¬ AXpsX‰mtWm? Cu hI Nn¥Isf∂pw ]cn-K-Wn°msXbp- ff hna-¿i-\-Øns‚ Dd-hnSw Akq-b-tbm, A⁄-X-tbm, hm\- c∑msct∏mse Bcmcpw ]d-bp-∂Xp A‘-ambn A\p-I-cn-°tem? h√ kwL-S-\-I-tfm, ]Ww sNe-h-gn-°m≥ kº-Øp-ff hy‡n- Itfm ap≥ssI FSpØp cwK-Øp-h-∂m¬, Ahsc tIkn¬ IpSp- °n-tbm, Ak`yw hnfn-t®m, Ah¿ Bcw-`n® ]Wn-Iƒ CSn®p \nc-Øn-tbm, km[p-P-\-kvt\-lnIƒ kwXr-]vXn-b-S-bp∂p. AXpsIm≠p km[p-P-\-ßtfm AhcpsS hnZym-`ym-ktam sa®s∏Sptam? as‰mcpImcyw, saUn-°¬, F©n-\o-b-dnwKv hnZym-`ymkw Nne-hp-ff Imcy-am-Wpv. AXpv AØm-g-]-´nWn°m¿°pw ]Tn-°m≥ ]mI-Øn-ep-ff \ne-hm-c-Ønem-°Wsa∂p-h-®m¬, hnZym-`ym-k- Øns‚ \ne-hmcw FhnsS \nev°pw? hnZym-`ymk \ne-hmcw G‰w Db¿∂-Xm-IWw; ]s£, ]Ww apS-°m≥, H∂p-In¬ AXn- √, As√¶n¬ AXn-\p-a-\- n-√. F√mw kln°msa∂p-h®p Km‘nPnsbt]mse Cd-ßn-Øn-cn-°p-∂-h-cpsS Imcyat√m Ihn ]mSn-b-Xpv kvt\lsa∂ \n[nbpw sIm≠pv a\p-jy-]p-{X≥ h∂p Ipcn-in-tedn apƒapSn \evIn Ipcp-S-∑m¿ \Ωƒ 14 Sept 2017; No. 236 I¿sΩektµiw

{]Ir-Xn-bn¬ GsX√mw C\w ]q°-fp-≠pv. F√m-‰n\pw Hcp hep- ∏-a√; F√m-‰n\pw \ndw H∂√; F√m‰n\pw kpK-‘-an√; hncn- bp∂ ]q°sf√mw I\n-bp-Xn-cp-I-bp-an-√. {InkvXp-hns‚ k`sb Hcp ico-c-tØm-Sp-]-an® Xm¿kq-kv°m-c≥ imthmens\ \Ωƒ ad-°-cp-X-s√m. Htc ico-c-Øn¬ k¿h-{X- ItÆm, ImtXm, ssItbm, As√∂pw (1 sImdn 12:17,18) Chsb√mw GtIm-]n-®p- -{]-h¿Øn-°p-tºm-gm-Wpv icocw ico-c-am-Ip∂sX∂pw H∂mw \q‰m- ≠n¬ At±lw Fgp-Xn-b-Xpv Ccp]sØm∂mw \q‰m-≠-mIp-tºmƒ A¿∞-an-√mØ kwkm-c-ambn ]cn-W-an-°p-I-bn-√-t√m. Hcp hoSm- bm-ehnsS kz¿Æ-∏m-{X-߃ am{X-a√ ac-tam, Ccptºm ]m{X- ßfpap-≠pv ( 2 Xntam 2:20˛22) F∂p I¿Øm-hns‚ Xncs™Sp °s∏´-]m-{X-amb ( A∏. {] 9:16 ) ]utemkv A∏-kvtXm-e≥ bph-an-j-W-dn-bm-bn-cp∂ XntamØnsb Hm¿Ωs∏Sp-Øp-∂p-≠-t√m. \mfn-Xphsc hnZym-`ym-k-cw-Øm-bn-cp∂p I®-h-S-Øns‚ h¿Ø-am\w A[nIw tI´n-cp-∂-Xpv. ASp-Ø-Im-e-Øpv Bip-]-{Xn- In-S-°-I-fn-te°pw AXp hym]n-®p. Bip-]-{XnI-fn¬ NnIn’ tXSn-h-cp-∂-h-cn¬ \n∂pv, Ah¿ kzoI-cn® tkh-\-Øn\p Imip- hm-ßn-°p-∂Xns\Ipdn®pw CtX ]√hn Bh¿Øn°s∏Sp-∂p. ]mh-߃°p Imins√∂mWp AhnsSbpw hnem-]w. tlmkv∏n- ‰-ep-I-fn¬ Xs∂ Fs¥√mw Cf-hp-Ifpw km[p-P-\-k-lm-b-Øn- \p-ff \o°p-t]m-°p-Ifpw sNøp∂p! CsXm° I≠ns√∂p sh®n´p \ΩpsS \mSpXs∂ `n£-°mcpsS Xd-hmSmsW∂ at\m- `-mhw \Ωƒ hf¿Ø-cp-X-t√m. ]mh-ßfpsS t]cn¬ kZm A{ip- [m-c-hm¿°p-∂-h¿, adp-]p-d-ØpIqsS iºf h¿≤-\-hn-\p-th≠n kacw kwL-Sn-∏n-°p-∂p-≠-t√m. hnZym-`ymkw {^obm-I-Ww, sshh-Zy-k-lmbw {^obm-I-Ww, am¿°-‰n¬ hcp∂ `£y-t]-b- ßfpw h≠n-tbm-Sn-°m≥ th≠ C‘-\hpw {^obm-bn´s√¶n¬ Xo¿Øpw \n m-c-hn-e°p e`y-am-°-Ww, ]ns∂¥n-\mWp iº-f- h¿≤\? \ap°p bmYm¿∞y-t_m[w \jvSs∏Sp-I-bm-tWm? sXmgn-en-t\mSp aXn∏pw Bflm¿∞-Xbpw \ap°p Ipd-™p-Ip- d™p C√m-Xm-Ip∂p F∂-Xm-Wp-\ΩpsS Zb-\o-bm-h-ÿ.

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k\ym-k-`-h-\-ß-fn-em-bmepw Gsdam-‰-߃ h∂-t√m. Ihn-Iƒ ]mSn-b-Xpt]mse, kvarXn hnkvar-X-am-Inepw kzbw {ipXn-Im-em-_v[n-bm-em-≠p-t]m-Inepw AXn-]m-h-\-io-e-tam-epan kXn-am¿ hmWn-Sp-aq-gn-[-\yamw F∂Xmbncp-∂p Hcp-Im-e-Øpv B{i-a-ß-fpsS apJw. AXnYn kzoI-c-W-Øn\pw Irjn-°m-cy-ßfpsS tae-t\z-j-W-Øn\pw, klm-Z-c-∑mcpw A≤ym-]-\-Ønepw, [ym\-{]-kw-K-Ønepw, a‰p- ambn sshZn-Icpw Hcp-atbmsS kl-I-cn®v Hcp-Ip-Sw-_wt]mse k\ym-k-`-h-\-߃ ]pe¿∂n-cp-∂-t√m. ]dp-Zo-km-bn¬ h®pv \n߃ ssZh-tØm-Sp-Xp-√y-cmIpw F∂p-]-d™p a\pjys\ NXn® ]nimNp k\ym-k-`-h-\-ß-fnepw AtX sSIv\n°v {]tbm- Kn-®p. “ Dcnbpw \mgnbpw CuIz¬” F∂ Km\w ]mSn k\ym-k- `-h-\ßsfbpw Snbm≥ Dgp-Xp-a-dn-®p, km[p-hm-b-hn-[-hbpsSbpw \ymbm-[n]s‚bpw IY-]-d-™-tijw Cutim tNmZn-®-Xpt∏mse ( eq° 18:8) k\ym-k-`-h-\-ß-fn¬t]mepw ssZh-tØmSpw kz¥w Pohn-X-tØmSpw [¿Ω-\n¿h-l-W-tØmSpw a\p-jy-\p-ff hnizÿX Icn-¥n-cn-I-Øp∂ hnf-°ns‚ \mfwt]mse t\¿Øp- h-cn-I-bm-bn-cn-°mw. ssZh-h-N\w H∂pXs∂bm-bm-epw, AXp-h-∂p-ho-gp∂ aÆp (lrZbw) ^e-]p-jvSn-bp-f-f-Xm-bm-epw, inip-°fpw bph-{]m- b-°mcpw ]pcp-j\pw kv{Xobpw ]ptcm-lnX\pw k\ym-knbpw A≤ym-]-I\pw `nj-Kz-c\pw `n∂-am-bnØs∂ AXns\ D]m-kn- °-Ww, `n∂-am-b-hn-fhp-≠m-°-Ww. hn.]utemkv efn-X-amb ssienbn¬ ]Tn-∏n-®Xpt]mse, {InkvXp-hns‚ k`-am-{X-a√ a\p- jy-k-aqlw apgp-h≥Xs∂bpw Htc icocwt]mse sshhn-≤y- ßfpsS GtIm-]-\-am-I-Ww. B GtIm-]-\-Ønte F√m a\p- jycpw Pohn-X-Øns‚ Xs∂ hne-b-dnbq F∂ [z\n-bmImw \qdpv Adp-]-Xpv ap∏-Xpv ta\n hnfbpsS A¥cw hgn Ahn-Sp∂p \Ωsf Hm¿Ωn-∏n-°p-∂-Xpv.

16 Sept 2017; No. 236 I¿sΩektµiw

CMI Congregation has been granted the privilege of pontifical “ exempt ” status on July 29, 1967 through His Holiness Pope Paul VI. The relevant decree and documents are once again published as we commemorate the 50th year of ‘exempt’ status. May the Lord bless us to continue our service for the Lord and his Church.

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The following pages were visualized as part of a comprehensive history of the CMI Congregation, initially undertaken by the Department of Research and Documentation under the leadership of Fr. Thomas Panthaplackal CMI, for which Fr. Thomas Kadankavil did make substantial contributions, and later a Central Committee headed by Fr. Jose Kuriedath was given the task of finalizing and publishing it. However, due to various reasons the book could not be published. A portion of the book, certain chapters, were handed over to Fr. Paul Kalluveettil for finalization before publication. The following excerpts are the chapters entrusted to him and he has done considerable work on it. Here we are publishing it in parts so that you, readers and scholars, can respond to it and Fr. Paul is very keen to get your reactions as these chapters deal with some crucial events in the march of our congregation in the past through the troublesome years of its foundation. In this article, the original numbers are retained because the matter was prepared as chapters for the proposed book. Editor

24 Sept 2017; No. 236 I¿sΩektµiw

God in his providence called Fr. Thomas Palackal, Fr. Thomas Porukara with his colleague Br. Jacob Kaniyanthara, and Fr. Kuriakose Elias Chavara to become the pioneers of the first indigenous Religious Congregation of India. All of them were gifted with special charisms, which contributed to the evolution of the spirituality of this religious community.

4.1. FR. THOMAS PALACKAL [1775-1841]

This senior most member was the Malpan [Rector] of Pallipuram Seminary when the idea of a Religious Community has originated. He was fortunate to study for priesthood under the famous Malpan Abraham Thachil of Kuthiathodu. After his priestly ordination in 1807 he was made Secretary of the Vicar Apostolic of Verapoly, Raymond Roviglia, and he held that post till 1816. Since 1816 he served as consulter to the Vicars Apostolic, who held him in great esteem because of his erudition, maturity and ascetic life. As his teacher Abraham Malpan became old, Fr. Palackal was elevated to the position of Malpan of Pallipuram Seminary. He remained at that post till his death.

Once Fr. Palackal visited his mother’s house at Champakulam and he happened to see the boy Kuriakose Elias Chavara who was then 11 years of old. He took the boy with him to the seminary. Thus began a very intimate and affectionate relationship between them. Kuriakose became his favourite disciple.

The main details of the ascetic, scholarly and devout Fr. Palackal are given by his disciple Kuriakose in his Chronicle1. From these accounts we get the special traits of the life of Fr. Palackal, which would have influenced the evolution of the early life of the religious community at Mannanam. The Malpan was particular to provide the seminarians proper theological training. For this he brought

Sept 2017; No. 236 25 I¿sΩektµiw theological books written in Tamil as well as some existing Malayalam spiritual books. He studied these books and translated the Tamil books into Malayalam, and taught the seminarians. Fr. Palackal wasted no time; he was always found as having a book in his hand and reading it. He participated in the spiritual exercises of the seminarians and was very concerned to give them strict priestly, liturgical and spiritual formation. He ate rice at noon with one side dish and evenings drank some kanji water. Only at the insistence of the physician he began to drink mornings kanji. His food was brought from the house of his sister who was not then financially well. Fr.Palackal used to sleep very late; he was seen reading and writing. This ascetic was very much attracted to the Dominican way of life, which had its dictum, contemplata praedicare – to teach and proclaim which had been learned from sacred reading, subjecting it to deep meditation. In other words Fr. Palackal embraced the ideology: study, pray and teach. He excelled himself in orally communicating the Word of God so that he became a well known preacher of that time. The Latin Churches called him to preach during Church feasts. It was said that he took steps to establish confraternities, especially of our Lady of Mount Carmel in the parishes of the St. Thomas Christians2.

This ascetic priest naturally aspired to lead a dedicated life in a religious community, modelled on the Dominican Order, as attested by Fr. Chavara in his Testament to his religious community [Letters VI/4:1]. More details will be given below.

4.2. FR. THOMAS PORUKARA [1799-1846]

The second pioneer of the congregation came from a well- reputed family of Kalloorkad. Even in his younger days he was attracted to lead a life of prayer and penance away from the world. He wanted to lead a retired eremitical life. The Diary of Br. Jacob Kaniyanthara and the writings of his younger brother and student Fr. Kuriakose Porukara provide us the portrait of this zealous priest.

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According to his brother, Thomas Porukara entered seminary with such studiousness and spiritual outlook that his life was a source of admiration and delight to his Malpan, superior and companions3. Before entering seminary he had learned English. At Varapuzha Seminary the young man mastered Latin language. He was ordained priest when he was 23 on September 22, 1823. Then he was appointed as Vicar at Kalloorkad, his own parish. There he introduced several innovative steps, such as giving homily on Sundays and feast days. He formed a choir which enlivened the people’s participation in the divine liturgy. Fr. Porukara, who nourished especial devotion to St. Joseph, spread that devotion in his parish. He formed Confraternity of St. Joseph and collected one chakram [a coin, slightly less valuable than rupee] each from the members and made a statue of St. Joseph.

On August 15, 1827 the young priest was made Vicar of the Latin Church at Thankassery near Kollam. There he conducted the liturgical services [except the Holy Mass] in Latin. The zealous pastor tried his best to bring a spiritual renaissance in the parish. He devoted Saturdays for the destitute and homeless beggars, helping them financially and spiritually. According to his brother Fr. Porukara radically transformed the life of the people. He preached the Word of the God with a heart burning with divine love. The people were impressed by the intense ardour and zeal of their Vicar.

On March 16, 1828 Fr. Porukara was called to Verapoly as the Secretary to Msgr. Maurelius Stabilini, the Vicar Apostolic of Verapoly, at the suggestion of Fr. Palackal. This post helped to nurture a very close friendship with Fr. Palackal, whom he loved as his father and a great friend [SP p.21]. The Malpan who was the Episcopal consulter frequently visited Varapuzha and even used to stay there for some days. It helped the two friends to share with each other their intimate dreams and desires concerning starting a tapasubhavanam [a house of penance for priests].

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4.3. BR. JACOB KANIYANTHARA [1800-1898]

The CMI Constitution calls Br. Kaniyanthara “the one who shared the inspiration of the founding fathers and assisted them in the foundation” [Constitutions no.1]. He was born in the same year as Fr. Porukara from Kalloorkad itself. They were bosom friends. According to Fr. Chavara in his Chronicle it was Fr.Porukara, who had led Kaniyanthara to the path of goodness [MC]. Deacon Porukara, on his visit to Kalloorkad once shared his intimate desire to retire to some solitary place and lead an eremitic life in the company of his friend after his priestly ordination. The reason he told was this: it is difficult to save the soul, if one lives in the world [MC I.A, pp.1-2]. The young man, although not fully willingly, agreed to the suggestion. Later Jacob changed his mind and the date for marriage was fixed. While he was in the Church on a Sunday and keenly listening to the sermon, a sudden change happened to him. He did not want to marry at all. He felt an urge to follow the path suggested by his companion Deacon Porukara. What to do now? Jacob spent the day till evening in the Church, praying to Mother Mary. He hastened to the Church the next day morning, begging to get a Holy Mass said on the following Saturday for such an intention. As he came out of the Church he received the news that Fr. Porukara had arrived. Immediately Jacob went to meet him. Then the young priest reminded him of his former promise. Now Jacob told Fr. Porukara of his firm decision to renounce marriage and follow the footsteps of his friend. As Fr. Porukara suggested, Jacob accompanied him to Verapoly.

From that moment on, Kaniyanthara, with his heart and soul delved into the project for erecting a religious house. Fr. Chavara in his Chronicles mentions his name in the attempts to find a suitable place for tapasubhavanam, running here and there for getting the permission of the civil authorities and untiringly working hard for the construction of the house. Although Kaniyanthara was the co-worker in the foundation of the religious community, he was not allowed to make his religious profession in 1855, as only priests were then admitted

28 Sept 2017; No. 236 I¿sΩektµiw to take the vows. Only after the congregation was affiliated to the Carmelite Order in 1860, brothers co-operators were admitted to the religious community. Br. Jacob was the first among them who made his profession on February 2, 1865. This exemplary religious died at Mannanam on July 13, 1898 at the advanced age of 98. Before his death he was fortunate to receive a special blessing from Pope Leo XIII.

4.4. FR. KURIAKOSE ELIAS CHAVARA [FEB.10, 1805 - JAN.3, 1871]

This youngest pioneer belonged to Kainakari parish. Fr. Chavara in his Atmanutapam [Compunction of the Soul] gives details of his early life. His parents were very devout and he imbibed his spiritual and religious aptitudes and attitudes especially from his mother. On September 8, the feast of nativity of Our Lady the mother took the child to the Marian shrine of Vechoor, near Vaikom and offered him as a slave of the Blessed Mother. This dedication was renewed every year till the death of the mother. It seems that this filial affection for Mother Mary has grown throughout the life of Fr. Chavara. He was proud of being a member of the Carmelite family. He writes thus in his Testament: “Dear children, we are called by the special grace of the Lord to be Carmelites who are most dear to the Mother of God” [Letters VI/4:1].

After his early education he received a call from God for priestly life. At the beginning itself Fr. Palackal acted as the divine instrument and took the boy to Pallipuram seminary in 1818. Fr. Palackal noted that this young seminarian who was gifted with extraordinary intelligence, devotion, prudence and maturity, was predestined by God for greater things. Kuriakose, from his part wholly submitted to his Master and most willingly accepted him as his spiritual guide [Positio, p.478] and model for life. Fr. Chavara thus records his relationship with the Malpan: “From my childhood onwards Malpan took care of me, looked after my bodily and spiritual needs, taught me

Sept 2017; No. 236 29 I¿sΩektµiw and helped me in my all-round growth. He showed towards me till his death more affection than his blood relatives and spiritual disciples. He lovingly entrusted me as the heir of his inheritance with the duty of doing the work of Monastery, which was his sole wealth” [MC IV, p.82].

Malpan entrusted Kuriakose with many responsible duties, such as teaching the old Philippose Syriac language [MC A.I, pp.104- 105]. He sent Kuriakose and some others to Varapuzha to learn the Latin language and later to the parish priest of Thanky to learn also Portuguese language.

In 1817 seminarian Kuriakose was given tonsure [astapad pattam] by the Vicar Apostolic of Varapuzha, Msgr. Peter Alcantra4. “The portion of my inheritance is the Lord” [Ps.119:57] – this was the motto which the young cleric made his own. Soon a tragedy took place in his family. He lost his parents and the only brother in an epidemic [MC I.C, p.350]. Kuriakose, was forced to return home. He boldly stuck to his vocation and made arrangements with his elder sister married at Edthva and her husband to settle at the house and take care of his brother’s wife and daughter, and divided the parental property between them.

In 1827 Kuriakose received the subdiaconate and the following year the diaconate. Malpan Palackal entrusted Deacon Kuriakose the charge of the seminary whenever he had to be absent [Positio, p.55]. He was ordained priest on November 24, 1829 at St. Antony’s Church, Artungal. After the solemn Mass at his parish Church on November 30, 1829 he returned to Pallipuram: “Even after the ordination he lived according to the direction of Malpan Thomas of Pallipuram. He preached in many Churches, a rare thing in those days. He carried out many other pastoral activities with great diligence. He preached a retreat at Pulincunnu at the insistence of the parishioners there. Even now many who took part in that retreat recollects how great emotion and what good fruit it produced” [SP, p.30]. Now the Malpan made

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Fr. Chavara his assistant in seminary. Practically all the works were done by the young priest. At the same time this zealous representative of Christ was eager to get involved in the pastoral activities in the parish Churches, which won the admiration of all.

CHAPTER V

FFFOUNDAAATION OF THE CMI CONGREGAAATION

5.1. MEETING THE BISHOP During this time the desire to lead a contemplative and ascetic life was becoming more and more intense in the hearts of Frs. Palackal and Porukara. They were grieved at the absence of a tapasubhavanam for the priests, because of which there lacked a lot of good. Hence they wanted to erect a dharsanaveedu [a house of visions],but could not realize it because of want of help[MC I.A, p.15]. After a lot of prayerful discussion both of them decided to meet Msgr.Stabilini for permission for leading an eremitic way of life. Br. Jacob Kaniyanthara in his diary uses the expression vachedathum othungi parkan5.

5.2. THE RESPONSE OF THE BISHOP According to the version of Kaniyanthara, Msgr. Stabilini thus replied: “If the erudite persons like you opted to live a solitary life in silence, who will be there to teach the people of the world?”6. Then he added: “If you are willing [to undertake such a ministry], you can start a Monastery, which will be useful for all”7. Msgr. Stabilini’s words seem to have been inspired by the Spirit. He was instrumental for giving the eventual Religious Institute an ecclesial orientation. The future religious should focus their life and activities for the benefit of the Church. At that time there were very few erudite persons in Kerala, and the Church needed such teachers and educators who could fortify and deepen the faith of the ordinary Catholics. Whatever Fr. Chavara and companions did undertake in future had this ecclesial dimension,

Sept 2017; No. 236 31 I¿sΩektµiw which embraced even the communities of the non-Catholics. Both priests where enthusiastic to such a proposal, but they were discouraged on account of financial problems. Only the kings could accomplish such a project! The Vicar Apostolic encouraged them, inviting their attention to the support of good Christians. At this suggestion Frs. Palackal and Porukara departed and consulted some of their friends, who wholeheartedly subscribed to the idea of the Bishop. Then they returned to the residence of the Bishop, who asked them to write in his name a circular letter for alms [Dharmakadalassu]. Also he contributed Rs. 200.

5.3. CHARISM ACCORDING TO DHARMAKADALASSU Msgr. Stabilini’s circular letter for alms was drafted by Frs. Palackal and Porukara. Hence the purpose for starting a Monastery as expressed by them in that letter demands special attention, as it will shed light into the charism of congregation. The following are the main perspectives: - for the greatest praise of the Lord - for the effulgence of the Church - for alertly performing prostrating prayers[namaskaram] - for unceasing spiritual apostolate - for giving good examples so that the ignorant people may be induced to imitate them - to attract to the religious life those who are wiling - to bring back the scattered sheep - for the welfare of the Church - for the concord [nirapp] of the earthly kingdoms and the whole world - they are called forever to the nearby kingdom of heaven, for becoming integral by the Lord Almighty - they are elected for being separated from the earthly affairs and dedicated for the spiritual things These expressions point to the two-fold dimension of religious life. They are totally separated and dedicated to the Lord. The separation, however, is meant for the service of the people, in order to

32 Sept 2017; No. 236 I¿sΩektµiw make them God’s own. These vertical and horizontal dimensions are intimately and inseparably integrated. Bhakti marga and karma marga are fused together. Contemplation leads to action; action leads to contemplation. Ecclesial perspective is given the main focus. The religious are called to serve the Church. They are to be concerned with the welfare of the separated brethren. At the same time they have to work to establish concord and peace between countries and the whole world. The underlying idea is truly biblical. The religious have to foster the unity between heaven and earth, secular and sacred.

5.4. THE DHARMAKADALASSU OF THE GOVERNOR OF KODUNGALLUR Also the Portuguese Governador blessed this religious enterprise by providing a circular letter for alms8. He also points out the purpose of starting a religious congregation for priests: - The institution is meant for the residence of the priests who are eager to grow in the way of perfect goodness [virtue] - Those who willingly reside there should be engaged themselves in the way of practice of virtue - To give practical example of the goodness and authority of spiritual life and the evangelical mysteries - The religious house is intended as to become the holy abode like the upper room of the Zion where the Spirit of the Lord descended so that the inmates be filled with the zeal and consciousness as to call the people to a life of repentance - Such a holy abode will help the whole town to be filled with the sweet-smelling fragrance of virtue, and will turn many to the way of salvation, and thus bringing out salvation to many souls and the greater glory of God. This circular letter discloses the expectation and hope of the ecclesiastical authorities at the foundation of a religious institute. Here also both vertical and horizontal dimensions are stressed. Because of the godly life of the religious the whole town will feel the holy and celestial fragrance, which will attract many to turn to the path of salvation.

Sept 2017; No. 236 33 I¿sΩektµiw

5.5. THE CIRCULAR LETTER OF FR. NICOLAS The Vicar General wrote to the parishes of Malankara and Kochi, soliciting for alms for the construction of the religious house. Here also we find the purpose of starting a Religious Institute: - the inmates are burning with the love for the Lord Almighty - they are being always engaged in singing his praises, and prostrating prayer and contemplation, and do their works - they are willing to leave all the things of the world - their lifestyle will provide good example to others and will bring out spiritual profits for many, thus will increase the glory of the Almighty, as well as the effulgence of whole Church - this will produce the best fruits for the good [nila] of the people of the world, concord of the earthly kingdoms and the growth of faith Also in this circular letter the contemplative and active dimensions of the religious Institute are given equal focus. It has also given the ecclesial aspect. The whole world will enjoy the fruits of its prayerful and apostolic activities.

5.6. IN SEARCH OF SITE Although the permission to start the Religious Institute was obtained on November 1, 1829 the collecting of alms started only after four months; the journeys for finding suitable place did not take place even after four months [MC I, p.8]. The Deacon Chavara was ordained on November 29, 1829. Thus the expeditions in search of place took place at least only after nine months of his ordination. Fr. Chavara gives vivid and detailed accounts of such journeys, which can be written down only by a person who has been an eye witness to them. Still because of his extraordinary humility he does not in the early stages mention his name; he preferred to remain concealed. Fr. Chavara has accurately written about the places where the Malpan and his party went for collecting alms and the amount and the names of persons who had contributed [MC, p.4].

As we have seen, Fr. Palackal who loved the young Kuriakose as his most favourite disciple would have shared with him his intimate thoughts concerning starting a tapasubhavanam and dharsanaveedu 34 Sept 2017; No. 236 I¿sΩektµiw for the priests [MC, p.5] and his encounter with Msgr. Stabilini. Fr.Chavara thus writes in MC, p .65: “This writer Chavara Kuriakose who had decided from the younger age to live fully according to the mind of Malpan had said the first Mass with the Bishop at Arthungal when he received the priestly ordination, for the intention that God may give his grace in order this place and work may be realized, according to the counsel [budhichollal] of these priests [Palckal and Porukara].

These words speak for themselves. Young Chavara, during his seminary days was living according to the mind of Fr. Palackal. He had no other mind or desires other than those of his Rector. He knew well about the intention of starting a Religious Institute, and has made it his own. Besides he was in communion with Fr. Porukara. Both of them encouraged him to offer his first Mass for the realization of that dream. The new priest was cherishing the same idea. That was why he willingly offered the first Mass for that intention. Thus it becomes clear that both Frs. Palackal and Porukara were considering him as one of them in the venture for starting the tapasubhavanam and dharsanaveedu.

Being encouraged by the wholehearted involvement of this dynamic and well-talented young priest Frs. Palackal and Porukara set out to collect alms, entrusting Fr. Chavara with the administration of Pallipuram seminary9. Even then he now and then took part in collecting alms [MC, p.26]. He became actively involved in the expeditions in search of a proper place for the religious house, since Fr. Palackal had become sick and was bed-ridden at Pallipuram. MC, p.35 mentions that Chavara was present when the party went to the place of Pooroth and climbed many hills. It seems that he was an eye witness when they had happened to see Mannanam Hill from a distance [MC, p.44; SP, p.31]. Probably he accompanied Fr. Porukara to the house of Thayil Tharakan and climbed to see Mannanam Hill [MC, p.47]. According to MC, pp.52-53 Fr. Porukara and Chavara in the company of Br. Jacob Kaniyanthara once more climbed Mannanam Hill, made a detailed

Sept 2017; No. 236 35 I¿sΩektµiw study of it and mentally opted for that place. It said in MC, pp55-57 that Fr. Palackal sent Fr. Chavara to Mannanam on Wednesday after Easter. He participated in the works to clear the bushes. Then he went back to Pallipuram. After getting the permission of the Bishop to construct a chapel [kurishupally], Fr. Palackal gave permission to Fr. Chavara to go and settle in Bes Rauma [the name given to the Mannanam Monastery; literally it means “ the house on the top”], since he was sick and Fr. Porukara had to travel a lot for collecting alms[MC, p.58].

MC, pp. 59-60 narrates how Fr. Porukara, Fr. Chacko, Fr. Malayatoor and Fr. Chavara knelt down on the roots of the tree and in the light of the fire recited Vespers on the eve of the feast of St. George [April 24]. All of them lived in the granary and were fed by Perumalil Tharakan. On the third Sunday after Easter Frs. Chavara and Malayatoor went to Athirumpuzha Church and sang solemn Mass for the intention of getting the permission from the government through the intercession of St. George. “As Br. Jacob Kaniyanthara by the grace of God and with the help of treasurer could bring the document of permission from the government without paying any money we felt comfort [thanupp]…we cleared the ground for erecting the chapel” [MC, p.61].

Then Fr. Chavara describes the solemn erection of the big Cross, with the accompaniments of pipes, drums and much cheering on the hill top on April 14, 1831.The litany of all saints were sung in the presence of people gathered there. There happened then an unpleasant incident. A boy had been bitten by a poisonous snake and was to be carried to the foot of the hill. Fr. Porukara then in firm faith sprinkled on the boy the Holy water and asked all to pray for the boy. He did not allow the people to take him to physician. In the morning the boy was keeping well [MC, p.62].

After the erection of the big Cross and the temporary shed the work like clearing the hill, etc., got more momentum. At evenings the

36 Sept 2017; No. 236 I¿sΩektµiw litany to all saints was recited together. Fathers and Br. Jacob Kaniyanthara were organizing the works. They used to spend night at Athirumpuzha Church, say the Holy Mass there and then return to Mannanam.

The laying of the foundation stone for the Monastery took place on May 11, 1831. Although Msgr. Stabilini had agreed to lay the foundation stone and had come to the temporary shed, he could not do it because he was very sick. There arose a holy dispute. Who has to lay the foundation stone, Fr. Palackal or Fr.Porukara? Both of them were very humble and wanted to give that honour to the other. Finally Fr. Porukara was selected. Now the question was concerning the patron saint. Msgr. Stabilini recommended the name of John the Baptist; Fr. Palackal wanted the name of St. Dominic; Fr. Porukara insisted on the name of St. Joseph. At last others complied with the desire of Fr. Porukara. Thus the first religious house at Mannanam came to be known as the Monastery of St. Joseph. In a few weeks time the chapel was completed and blessed. On the Pentecost day, the first Holy Mass was celebrated [MC.A, pp. 63-64]. A shed also was built attached to the chapel for the convenience of the people.

5.7. TROUBLES AND CHALLENGES As things were moving in a smooth way Msgr. Stabilini left for Rome in 1832 and Msgr. Francis Xavier was appointed as Vicar Apostolic in his place. At this unforeseen happening the fathers lost all the earthly hope [bhumikadutha saranamokkeyum kettu]. Both Frs. Palackal and Porukara, together with Fr. Chavara and another young priest went to Arthungal to bid farewell to their beloved Bishop. As the boat carrying Msgr. Stabilini left, all of them in great sadness went to Arthungal Church and spent there as dhukarathri [night of sorrows]. The next day Fr. Palackal left for Pallipuram; Fr. Porukara went to different places for collecting alms. Fr. Chavara and Br. Jacob Kaniyanthara returned to Mannanam to continue the works [MC.I, pp. 65-66].

Sept 2017; No. 236 37 I¿sΩektµiw

The new Vicar Apostolate was not favourable to the Mannanam venture. He wanted to test the true religious spirit and spiritual motives of the founding fathers. Fr. Chavara gives a detailed account of the desperate situations they were submitted to in MC I.A, pp. 66-71. Msgr. Francis Xavier demanded to bring to him the document of permission for starting the Monastery. The Fathers showed the letter of Msgr. Stabilini. Then he appointed Fr. Chavara as the Vicar of the Church of Southern Pallipuram. At this all felt sadness and distress, since there was nobody to stay at Mannanam and supervise the works. Was the Bishop planning to obstruct the construction? After consulting together Fr. Palackal sent Fr. Chavara to the Vicar Apostolic to explain to him the situation. In case he was not willing to listen to the petition, Fr. Chavara was instructed to undertake the parish job.

Accordingly Fr. Chavara went to the Vicar Apostolic and explained to him that in case he had to leave Mannanam the whole construction process will be stopped, since Fr. Palackal was bed-ridden at Pallipuram and Fr. Porukara was journeying to different places for collecting alms. To this petition Msgr. Francis Xavier ordered him to obey. Even then in his sincerity and simplicity Fr. Chavara continued to convince the Bishop of his grievance. At this Vicar Apostolic severely reprimanded the young priest of his disrespectful behaviour. The terrified Chavara immediately went to Pallipuram to undertake the ministry. Also Msgr. Francis Xavier ordered Fr. Porukara to go as Vicar of the Churches Kayamkulam and Pillathoppu. After consulting Fr. Palackal he took charge of those parishes with sadness.

There took place a further incident. Now and then Fr. Chavara used to go to Mannanam, entrusting the parish to the newly ordained priest Fr. Varcky, the Malpan’s nephew. Unfortunately he once beat a parishioner who then complained to the Vicar Apostolic, saying that Fr. Chavara does not stay at the parish and administrate it with a young priest who insulted him in the presence of the parishioners. To this Msgr. Francis Xavier sharply reacted. He demanded Fr. Chavara to pacify the petitioner, and forbade him not to be absent from the

38 Sept 2017; No. 236 I¿sΩektµiw parish for more than eight days. Accordingly Fr. Chavara placated the insulted one. With the consent of Fr. Palackal he went to the Bishop’s house to plead once more to relieve him from the parish job, explaining the reasons, and appoint Fr. Varcky in his place. Fr. Chavara uses the phrase “paithangalude sidhantham pole” [as children used to insist to get something from the mother]. He says that he had done a greatest fault. The Bishop asked him to go out, to which he complied with sadness. Msgr. Francis Xavier was convinced of the genuineness of the petition and the zealous sincerity of Fr. Chavara. Thus he commanded him to send Fr.Varcky to him. To this Fr. Chavara’s reply was a senseless one [vakathirivillatha uttharam]. The Bishop turned to him with the chair with a loud voice and warned him of grave consequences. The frightened priest knelt down, kissed the hands of the Bishop and left the place. About this incident he thus writes: “I have said so because of my ignorance and the great desire to have a Monastery”. Msgr. Francis Xavier then released Fr. Chavara of the duty of the Vicar and entrusted the parish to Fr. Varcky.

5.8. STARTING OF RELIGIOUS LIFE As the impediments were favourably settled, the priests could begin the community life proper to religious. “From that day I decided to become wholly religious and kept aloof from the blood relatives and made income and expense common…” Fr. Geevarges Kalluthra often joined him…when Fr. Porukara was relieved of the office of parish priest, he also came to Mannanam. On June 18, 1840 Fr. Geevarghes Thoppil became a member of community [MC I.A, pp. 70-71]. The daily time table practised then is recorded in MC.I.A, pp. 72-73: “Because of the great zeal of Fr. Porukara the community recited in three times the rosary of 153 beads, the prayer to the Mother of Dolours, the prayer to St. Joseph, the prayer of scapular, Sundays noon the High Mass, sermon, then rosary and the Holy observance throughout the day, unceasing work, during the great Fast the recital of Hudra the canonical prayer, Friday afternoons the 14 stations of the Cross in a solemn way, from the foot of the hill, erecting 14 crosses, climbing the hill. Many pious people from the parishes of Athirumpuzha,

Sept 2017; No. 236 39 I¿sΩektµiw

Punnatra, Kudamaloor and Kaipuzha used to come to participate in it”.

One thing worthy to be noted is this: from the very beginning of finding the place for Dharsanaveedu both the clergy and people actively supported and financially helped the venture. Mannanam Monastery came into existence from the whole-hearted cooperation of the Church leaders and the faithful as well as the non-Catholics. In other words, it was a movement inspired and guided by the Holy Spirit for the welfare of the Kerala Church.

Endnotes

1. See Mannanam Chronicles [MC], IV, 81-126. Since the English version often lacks precision and accuracy, the original Malayalam texts are literally translated in this study. Also other writings of Fr. Chavara are given exact renderings from the original Malayalam.

2. Br.Jacob Kaniyanthara in his diary, MC I, p.5 also mentions this fact.

3. Porukara kuriakose Eliseus, Stapaka Pithakanmar [SP][Malayalam, p.19]

4. Leopold Beccaro, A Short Biography of Blessed Kuriakose Elias Chavara, ed by Lucas Vithuvatical, Mannanam, ,2003, pp 5f; SP, p.30

5. A.M.Mundadan, [Blessed Kuriakose Elias Chavara, Dharamaram Publications: Banglore,2008, pp 77-78], doubts this version of Br. Kaniyanthara for the following reasons. Fr.Chavara, who was intimately associated with both Fr. Palackal and Fr. Porukara, does not leave even a hint about such a venture. However this is not a very solid objection. In the original MC.A ,pp1-14 are given as part of

40 Sept 2017; No. 236 I¿sΩektµiw the account of the construction of Dharsanaveedu. If this narration were omitted, there would be deprived of any account of meeting with the Vicar Apostolic which paved the way for starting a Monastery. Another objection raised by A.M.Mundadan is this: It is not easy to think that Fr. Palackal, who had dedicated whole of his life for the training of the seminarians, would think of retiring for an eremitic life. According to the author, Kaniyanthara, who was enthusiastic about the idea of eremitical life, in the company of Porukara, seems to have conjectured that the two priests must have proposed to Msgr.Stabilini the original inspiration of Fr. Porukara6. Although this may be a plausible suggestion, one cannot apriori reject the words of Kaniyanthara. This is nothing wrong to surmise that even Fr.Palackal, who loved the apostolic teaching life, would have come to entertain the idea of a solitary life of prayer during his last period of life.

6. These words imply that the Vicar Apostolic understood the request of the two priests as desire to lead an eremitic life, totally devoted to prayer and penance.

7. Fr.Valerian in his biography of Fr. Kuriakose Elias Chavara cites this circular letter,pp71-72

8. Br. Jacob Kaniyanthara in his diary wrongly names Chavara Deacon [MC I, p8]. Probably his reminiscences were written down at later time.

9. See the translation of the patent in the biography of Fr.Valerian, pp. 86-87.

Sept 2017; No. 236 41 I¿sΩektµiw

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Sept 2017; No. 236 43 I¿sΩektµiw

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Sept 2017; No. 236 45 I¿sΩektµiw

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\q‰-ºXv h¿jw ]q¿Øn-bm-°p∂ IpSpw-_-Z¿i\w

^m. tXmakv ]¥-πm-°¬ kn.-Fw.-sF.

2018 s^{_p-hcn 13\v IpSpw-_-Po-hn-X-°m¿°p-th≠n hn. Nmh-d-]n-Xmhv Fgp-Xnb IpSpw-_-N-´w, ëHcp-\√ A∏s‚ Nmh- cpƒí 150-˛mw h¿j-Øn-te°v {]th-in-°p-∂p. {InkvXob IpSpw- _-Po-hn-X-tØ-°p-dn®v Xncp-k-`-bn-ep-≠mb BZysØ B[n-Im- cn-I-tc-J-bmWv CXv. ]cn-ip-≤m-flm-hns‚ tasem-∏p≈ At±lw Fgp-Xnb Cu teJ\w Ime-Øn-\-Xo-X-amb IpSpw-_-am¿K-tc-J- bm-Wv. `mc-X-Ønse tIc-f-a-Æn¬ \n∂mWv CØ-c-samcp tcJ temI-Øn\p e`n-®Xv F∂-Xn¬ \msa-√m-hcpw A`n-am\w sIm≈p- ∂p. 2014¬ tdman¬ IpSpw-_-sØ-°p-dn-®p- ]-Tn-°p-hm-≥ \S-Ønb Akm-[m-cWkn\-Un¬ am¿∏m∏m apX¬ as‰√m kn\Up ]nXm- °ƒ°pw Hcp-\√ A∏s‚ Nmh-cpfns‚ Cw•o-jv, C‰m-en-b≥ tIm∏n-Iƒ ]T-\-Øn-\mbn \¬Ip-hm≥ km[n®p F∂Xpw `mc- X-k-`bv°v A`nam-\-I-c-am-Wv. aq∂mw kph¿W-Pq-_nen BN-cn- °p∂ Cu sNdp-{KŸw C∂sØ IpSpw-_-߃°v G‰w A\p- tbm-Py-amb IpSpw-_-am¿§-tc-J-bm-Wv. IpSpw-_-ß-fn¬ kvt\lw(D-]-hn), kam-[m-\w, Pohn-X- {I-aw, ssZh-ip-{iq-j-bnepw \nXy-c-£-bn-ep-ap≈ {i≤, ssZh- `bw, \oXn-t_m[w Ch Bdpw Ipd-™p-h-cp∂p F∂p Xncn-®- dn™ Nmhd ]nXmhv IpSpw-_-߃°v am¿K-\n¿t±iw sImSp- °p-hm≥ ssZh-sh-fn-®-Øn-\mbn {]m¿∞n-®p. ssZh-\n-th-in-X- \mbn 1868¬ At±lw Fgp-Xnb ëHcp-\√ A∏s‚ Nmh-cpƒí AYhm IpSpw_-{Iaw/N´w tN∂≥Icn kz¥w CS-h-Im-Xn¿Øn- bn¬ hoSns‚ ASp-Øp≈ Ipcn-ip-]-≈n-bn¬ kq£n-°p-hm\pw

46 Sept 2017; No. 236 I¿sΩektµiw amkw-tXmdpw Hcp-an-®p-IqSn ]T-\-Øn-\p-ambn Gev]n-®p. 150 h¿j- ߃ ]n∂n-´n´pw e£-°-W-°n\p tIm∏n-Iƒ \ΩpsS IpSpw-_- ß-fn¬ C∂pw kzoIm-cy-am-bn-cn-°p-∂Xv IpSpw-_-ß-sf-°p-dn-®p≈ At±-l-Øns‚ Xncp-Ø-ep-Ifpw Hm¿Ω-s∏-Sp-Ø-ep-Ifpw {]hm-N- I-i-_vZ-Øn¬ \n∂p≈XmbXp sIm≠m-Wv. 87-˛-Im-c-\mb A`n- h-µy-]-∆-Øn¬ ]nXm-hns‚ _mey-Im-eØv Cu IpSpw-_-{Iaw hoSp-I-fn¬ D≠m-bn-cp-∂-Xmbn At±lw A\p-kva-cn-°p-∂p-≠v. Hcp \q‰m-s≠-¶n-ep-ambn \ΩpsS \m´n¬ {]Nm-c-Øn-en-cn-°p∂ sNdp-{K-Ÿ-amWv ‘Hcp- \√ A∏s‚ Nmh-cpƒ’í. `qanbnse kz¿K- am-bn-cn-t°≠ IpSpw_w kz¿K-cm-Py-Øn\p kZr-iyambn-cn-°Ww F∂ \n¿h-N-\-tØm-sS-bmWv At±lw Fgp-Xn-Øp-S-ßn-bXvv. AXn-{]-Im-c-am-Wv ìHcp-\√ IrkvXym-\n-Ip-Spw_w kz¿K-cm-Py- Øn\p kZr-iy-am-Ip∂p.î AXn-\p≈ \ymb-ß-fmbn A©p-Im- cy-ß-fpw At±lw \n¿hN\Øn¬ kqNn-∏n--°p∂p≠v. 1. c‡-Ømepw kvt\l-Ømepw _‘n-X-cm-b-h¿. 2. amXm-]n-Xm-°-fpsS t\sc A\p-k-c-Whpw BZ-chpw D≈-h¿. 3. ssZh-tØmSpw a\p-jy-tcmSpw kam-[m-\-Øn¬ \S-°p-∂-h¿ 4. Ah-c-h-cpsS Pohn-Xm-¥- n-\-\p-k-cn®v \nXy-KXnsb {]m]n°m≥ {ian-°p-∂-h¿. 5. sFIy-Øn¬ H∂n®p Pohn-°p-∂-h¿.

C{]-Im-c-ap-≈-h-cpsS Iq´m-bva-bmWv IpSpw-_w. CXmWv kz¿K-cm-Py-Øn\p kZr-iy-amb `qan-bnse kz¿Kw. IpSpw-_-Ønse Hmtcm hy‡nbpw ssZhn-I-]≤Xnbnepw Xncp-k-`-bpsS ]≤-Xn- bnepw kmaq-ly-]-≤-Xn-bnepw Fßns\ Bbn-cn-°-W-sa-∂p≈ {]mtbm-Kn-I-\n¿t±-i-ß-fmWv ëHcp-\√ A∏s‚ Nmh-cpƒí. hnip- ≤-{K-Ÿ-Øn¬ ASn-ÿm-\-ap≈ a\p-jy-_-‘-ß-fn¬ Bcw-`n- °p∂Xpw Iq´m-bva-bnepw Hcp-an-®p≈ Pohn-X-Ønepw, ssZh- Øns‚ A[n-Im-c-Øn-ep≈ ]¶p-tN-c-enepw, kvt\l-Øns‚ {]am- W-Ønepw, \nXy-c-£-bn-eq∂n \n¬°p∂ hnhn[ Pohn-Xm-¥- kp-I-fnepw s]Sp∂ A©p-am-\-߃ Cu \n¿h-N-\-Øn¬s∏Sp∂p F∂Xv AXn-i-b-I-c-amb Adn-hm-Wv.

Sept 2017; No. 236 47 I¿sΩektµiw

Hcp \√ A∏s‚ Nmh-cp-fn¬ a°ƒ Bsc∂pw At±lw \n¿h-Nn-°p-∂p-≠v. AXn-{]-Im-c-am-Wv. ìk¿t∆-iz-c≥ Xºp-cm-≥ kq£n-∏m-\mbn´p \nßfpsS Iøn¬ Gev]n-®n-cn-°p∂ Hcp \nt£-]-am-Ip∂p a°ƒî. Cu \n¿h-N\w ]q¿Øn-bm-Ip-∂Xv a°tf°pdn-®p≈ amXm-]n-Xm-°-fpsS IS-a-Isf °pdn®v Hm¿an-∏n-®p-sIm-≠m-Wv. \mep-Im-cy-ß-fmWv ChnsS Hm¿Ωn- ∏n-°p-∂-Xv. Ahsc 1. Cutim-an-in-lm-bpsS Xncp-t®m-c-sIm≠p hnip-≤o-I-cn-°-Ww. 2. Cutim-an-in-lm-bpsS ip{iq-jn-I-fm-°Ww. 3. hn[n-Zn-h-k-Øn¬ Cutim-an-in-lmbv°v XncnsI Gev]n-°- Ww. 4. CXn-\mbn Cutim-an-inlm \nß-fpsS Iøn¬ Gev]n-®n-cn- °p∂ Bflm-°-fm-Ip∂p a°ƒ. ssZh-im-kv{X-Ønsem ss__nƒ hn⁄m-\o-b-Ønsem bmsXmcp ]mWvUn-Xy-hp-w C-√mØ Nmhd ]nXm-hv ssZhn-I-sh- fn-®-Øm¬ am{X-amWv C{]-Imcw Ipdn-®-Xv.

IpSpw_w : Nmh-d-]n-Xm-hns‚ {]hm-NI Z¿i-\-Øn¬

{]hm-N-I≥ ap≥Iq-´n-°m-Wp-Ibpw kss[cyw am¿K- \n¿t±iw \¬Ip-Ibpw sNøp∂ Bfm-Wv. IpSpw-_-ß-fn¬ h∂p `hn-°m-hp∂ XI¿®-I-sf-°p-dn®v ap≥Iq-´n-°m-Wp-Ibpw hy‡- amb am¿K-\n¿t±-i-߃ \¬Ip-Ibpw sNbvX IpSpw-_-Øns‚ {]hm-N-I-\m-bn-cp∂p hnip≤ Ipcym-t°mkv Gen-bmkv Nmhd ]nXmhv. ]sØm≥]Xmw \q‰m-≠n¬ IpSpw-_-߃°p-th≠n At±lw Ipdn®v X∂ am¿K-tcJ ëHcp-\√ A∏s‚ Nmh-cpƒí Ime-Øn-\-Xo-X-ambn C∂pw \msfbpw a‰-∂mfpw aqey-h-Ømbn \ne-\n¬°p-sa∂Xv ]g-b-\n-b-a-Ønse {]hm-N-I-∑m-sc-t∏mse ssZh-kzcw {ihn-®p-sIm≠v At±lw Ipdn-®p-X∂ tcJ-bm-bXp sIm≠mWv.

48 Sept 2017; No. 236 I¿sΩektµiw

A©p-ap-X¬ ]Øp-hsc {]mb-Øn¬ If-cn-]-T\w sIm≠p In´nb s]mXp-hn-Zym-`ym-khpw, Kpcp-Ip-e-k-am-\-amb CS-h-I-sk-an-\m-cn- bnse sshZn-I-]-cn-io-e-\hpw am{X-w ssIap-X-ep≈ Nmh-d-∏n- Xmhv tamd¬ tImUp-I-fpsS kamlmc-amb ]Øp-I-ev]-\-Iƒ°p kam-\-amb hn[w IpSpw-_-Po-hn-X-Øns‚ hnhn-[-h-i-ßsf°pdn®v, hy‡-amb am¿K-tc-J-Iƒ X∂p F∂p-≈-Xp-sIm-≠mWv IpSpw- _-ß-fpsS {]hm-N-I-\mbn At±-lsØ ImtW-≠n-h-cp-∂-Xv. ]sØm≥]Xmw \q‰m-≠p-h-sc-bp≈ C≥Uy≥ k`-bpsS Ncn-{X- Ønsem BtKm-f-I-tØm-en-°m-k-`-bpsS Ncn-{X-Ønsem IpSpw- _-Po-hn-X-Øn-s‚ \m\m-h-i-ß-sf-°p-dn®v C{Xbpw hy‡-amb Hcp am¿K-tcJ \n¿h-N-\-tØm-Sp-IqSn Is≠-Øm-\n-√m-Ø-Xp- sIm≠pw IpSpw-_-aq-ey-ßsf hne-bn-cp-Øp-hm≥ C{Xbpw efn-X- am-bXpw ka-{K-am-b-Xp-amb Hcp ]T\w CXp-hsc IrXy-ambn D≠m- Im-Ø-Xp-sIm≠pw 1868¬ Fgp-Xnb ëHcp-\√ A∏s‚ Nmh-cpƒí \ap-°n∂pw Hcp ]mT-]p-kvX-I-am-Wv.

Hcp \√ A∏s‚ Nmh-cpƒ F∂ IpSpw-_-{I-a-Øns‚ {]tXy-I-X-Iƒ

1. Hcp kvt\l-]n-Xm-hn¬ \n∂p hcp∂ kmtcm]tZiw ï tIc-f-k-`tb kw_-‘n-®n-S-tØmfw CXv kvt\lw \nd™ Hcp ]q¿∆ ]nXm-hn¬ \n∂p hcp∂ kmtcm-]-tZ-i-am- Wv. Xs‚ A¥y-im-k-\-ambn CXv kzoI-cn-°-W-sa∂pw Ign-bp- ∂-h-scms° ]I¿Øn FgpXn hoSp-I-fn¬ kq£n-°-W-sa∂pw At±lw \n¿t±-in-®p. Xs∂ Hm¿°m≥ CXn¬Ihn™p as‰m∂pw sNø≠ F∂pw kqNn-∏n-®n-cp-∂p. Hcp \√ A∏s‚ kvt\l-hm- ’-ey-Øns‚ `mhw CXn¬ ImWp∂p-≠v. ï HutZymKnI-tc-J-I-fn¬ Bi-b-ßsf th¿Xn-cn-°m≥ \º- dp-Iƒ sImSp-°m-dp-≈-Xp-t]mse Nmh-d-]n-Xm-sh-gpXnb IpSpw-_- {I-a-Ønepw hnjb-hy-Xym-k-ap-≈-Xn-s\√mw \º-dp-Iƒ sImSp- Øn-´p-≠v.

Sept 2017; No. 236 49 I¿sΩektµiw

ï IpSpw-_mw-K-߃ ssZh-tØmSpw, IpSpw-_mw-K-ß-tfmSp ]c-kv]-chpw, a‰p-≈-h-tcmSpw, Xt∂m-Sp-X-s∂bpw kzoI-cn-t°≠ at\m-`m-h-sØ-°p-dn-®p≈ {]mtbm-Kn-I-\n¿t±-i-ß-fmWv CXn-ep- ≈-Xv.

2. ssZhn-I-sh-fn®w kzoI-cn-®p-sIm≠v Fgp-X-s∏´ IpSpw-_- {Iaw ï kt¥m-jw, kam-[m\w, Pohn-X-{Iaw, ]c-kvt\lw, ssZh- `bw, \oXn-t_m[w XpS-ßnb \∑-Iƒs°-Xn-cmbn IpSpw-_-ß- fn¬ kw`-hn-®p-sIm-≠n-cn-°p-∂Xpw `mhn-bn¬ hcm-hp-∂-Xp-amb Xn∑-I-sfbpw \mi-ß-sfbpw Ipdn®v hne-bn-cp-Ønb Nmh-d-]n- Xmhv IpSw_߃°v hy‡-amb Nne am¿§ \n¿t±-i-߃ sImSp- °-W-sa∂v B{K-ln-®p. Znhy-{]-Im-i-Øn-\mbn {]m¿∞n®v ssZh- \n-th-in-X-\mbmWv IpSpw-_-{Iaw Fgp-Xn-bp-≠m-°n-bXv F∂- t±lw tcJ-s∏-Sp-Øn-bn-´p-≠v. H∂-c-\q-‰m≠p ]n∂n-Sp-tºmgpw C∂n- s‚ {]k-‡n°p tIm´w hcmØ aqey-h-Ømb {]mtbm-KnI \n¿t±-i-ß-fm-bn-cn-°p-∂-Xns‚ Imc-Whpw ÿe-Im-em-Xo-X-ambn Cu ktµiw \ne-\n¬°p-∂Xpw At±lw ssZh-\n-th-in-X-ambn FgpXn F∂XpsIm≠m-Wv. IpSpw-_-Po-hn-X-sØbpw, amXm]nXm- °-sfbpw, bphP\-ß-sfbpw, Ip´n-I-sf-bpw- kw-_-‘n® Cu {Iaw [ym\-tI-{µ-ß-fnepw, ÃUn ¢m p-I-fnepw ]pXp-a-tbmsS C∂pw D]-tbm-Kn-°p-∂-Xns‚ Imc-Whpw as‰m-∂-√.

3. Nmh-cp-fnse Ah-X-cW kmayX ï Dev]Øn ]pkvX-I-Ønse 49-˛m-asØ A≤ymbØn¬ 1 apX¬ 27 hsc-bp≈ hN-\-߃ ]q¿∆-]n-Xm-hmb bmt°m-_v Xs‚ a°ƒ°p sImSp-°p∂ Ah-km\ A\p-{K-l-`m-K-am-Wv. CXn- eqsS Ahsc A\p-{K-ln-°p-∂-Xn-t\msSm∏w Ah-cnse kz`m-h- Zq-jy-ß-sf-°p-dn®pw Xncp-tØ≠ taJ-e-I-sf-°p-d-n®pw Ahsc Hm¿∏n-®p-sIm-Sp-°p-Ibpw sNøp-∂p, ï \nb-am-h¿Ø\ ]pkvX-I-Ønse 33-˛mw A≤ym-b-Øn¬ Ah-km-\-ambn tami C{km-tb¬ P\sØ Bio¿h-Zn-°p∂

50 Sept 2017; No. 236 I¿sΩektµiw

`mK-am-Wn-Xv. ChnsS Ah-cpsS kz`m-h-Øns‚ {]tXy-I-X-I-sf- °p-dn®v hni-Zo-I-cn-®p-sIm-≠mWv Bio¿hmZw \evIp-∂-Xv. CXv Hcp Xncp-ج \S-]-Snbpw IqSn-bmWv.

A∏-kvtXm-e-{]-h¿Ø-\-ß-fnse 20-˛mw A≤ym-b-Ønse 18 apX¬ 25 hsc-bp≈ hN-\-ß-fpsS shfn-®-Øn¬ Ft^-kq- knse k`bv°p ]utemkv «olm \evIp∂ Ah-km\ D]-tZ- i-amWv CXv. CXn-eqsS At±lw Ah-cpsS Pohn-X-Øn-te-°m-h- iy-amb hy‡-amb \n¿t±-i-ß-fmWv \evIp-∂-Xv. ï tbml-∂ms‚ kphn-ti-j-Øn¬ 13-˛mw A≤ymbw 31 apX¬ 16-˛mw A≤ymbw 33 hsc-bp≈ hN-\-߃ Cutim Xs‚ injy- ∑m¿°v \evIp∂ Ah-km\ D]-tZ-i-ß-fmWv. CXn¬ Ahn-Sp∂v ssZh-Øns‚ Zm\-amb kvt\lsØ°p-dn®pw Poh-s\-°p-dn®pw Xs‚ injy¿°p ]d™p sImSp-°p-∂p, AXn-eqsS Ah-cn¬ \n∂v F¥mWv XpS¿∂v {]Xo-£n-°p-∂Xv F∂pw hy‡am°p∂p- ≠v. ï apI-fn¬ kqNn-∏n® hnip-≤-{K-Ÿ-`m-K-ß-fn-se-√mw, bmt°m_p apX¬ Cutim hsc F√m-hcpw Ah-cpsS a\p-jy- Po-hn-X-Øns‚ A¥y-\m-fp-I-fn¬ sImSp-°p∂ D]-tZ-i-ßfpw \n¿t±-i-ß-fp-am-Wv. Ch-bn-eq-sS-sb√mw Pohn-X-\-ho-I-c-W-Øn- \m-h-iy-amb \n¿t±-i-ß-fmWv ssIam-dn-bn-cn-°p-∂-Xv. ï Ch-tbmSv GXm≠v kmay-ap≈ Ah-X-c-W-co-Xn-bmWv Nmh-d-]n-Xmhpw kzoI-cn-®-Xv. IpSpw-_-Po-hn-X-°m-cpsS hnip-≤nbpw hniz-kvX-Xbpw DØ-c-hm-Zn-Xzhpw F¥m-sW∂v At±lw \√ A∏s‚ Nmh-cp-fn-eqsS Ah-X-cn-∏n-°p-∂p.

3. ktµ-i-Øns‚ Ah-X-c-W-coXn ï Nmh-d-]n-Xm-sh-gp-Xnb ssIsø-gpØp {]Xn-bn¬ 24 t]Pp- sIm≠v Ah-km-\n-°p∂ Cu IpSpw-_-{Iaw hmb-\-°m-cpsS a\- n¬ ]Xn-bm-hp∂ hn[w sNdnb sNdnb D]-a-I-fn-eqsSbpw, IY-I-fn-eq-sS-bpw, A\p-`-h-ß-fn-eq-sSbpw, XXz-Nn-¥-I-fn-eq-sS-bpw, B]vX-hm-Iy-ß-fn-eq-sS-bpw, AXn-ep-]cn ss__nƒ hN-\-ß-fn-

Sept 2017; No. 236 51 I¿sΩektµiw eq-sS-bp-amWv Ah-X-cn-∏n-®n-cn-°p-∂-Xv. Ch-bn-eqsS hn⁄m-\- Nn-¥-Iƒ \¬In F∂-Xn-ep-]cn {]mtbm-Kn-I-\n¿t±-i-ß-fmWv \¬In-bn-cn-°p-∂-Xv. Ah-X-c-W-co-Xn-bn¬ hn. aØm-bn-bpsS kphn- ti-j-Ønse A©pw, Bdpw, Ggpw A≤ym-b-ß-tfmSpw hn. eq°m- bpsS kphn-ti-j-Ønse Bdmw A≤ym-btØmSpw kmay-ap≠v Nmh-d-]n-Xm-hns‚ IrXn-°pw. Pohn-X-\-ho-I-c-W-Øn-\m-h-iy-amb \n¿t±-i-ß-fmWv Ch c≠n-tebpw D≈-S-°w.

5. hnj-b-h-X-c-W-Øn-ep≈ imkv{Xo-bX ï hnip-≤-{K-Ÿw, XXz-im-kv{Xw, ssZh-im-kv{Xw, [m¿Ωn- I-imkv{Xw F∂n-ßs\ F√m Nn¥m-[m-c-Ifpw Xs∂, If-cn-]- T\w sIm≠p In´nb s]mXp-hn-Zym-`ym-khpw Kpcp-Ipe kam-\- amb sshZn-I-]-cn-]m-e-\hpw am{Xw ssIap-X-ep≈ Nmh-d-]n-Xmhv tamd¬ tImUp-I-fpsS kam-l-c-W-amb ]Øp Iev]-\-Iƒ°v kam- \-ambhn[w 40˛ \º-dp-I-fn-eq-sS-bmWv C{X aqey-h-Ømb IpSpw- _-{Iaw Fgp-Xn-bn-cn-°p-∂-Xv.

6. aq∂p Zni-I-fn-eqsS thWw Cu sNdp-{K-ŸsØ ho£n-°p- hm≥ 1. ssZhn-I-]-≤-Xn-bn¬ IpSpw-_-Øns‚ ÿm\w. 2. Xncp-k-`-bpsS ZuXy-Øn¬ IpSpw-_-Øns‚ ÿm\w. 3. kmaq-ly-_-‘-Øn¬ IpSpw-_-Øns‚ ÿm\w.

7. IpSpw_{Ia-Øn-e-h-X-cn-∏n-®n-cn-°p∂ {][m-\-hn-j-b-߃ . {]m¿∞-\bpw IuZm-inI Pohn-Xhpw IpSpw-_-Øn¬. . ]c-kvt\-l-Po-hnXw IpSpw-_-Øn¬ . Btcm-Ky-I-c-amb _‘-߃ IpSpw-_-Øn¬ . kº-Øs‚ D]-tbmKw IpSpw-_-Øn¬ . Ip´n-I-fpsS hnZym-`ymkw IpSpw-_-Øn¬ . sshhm-lnI _‘-ßfpw kvt\l-_-‘-ßfpw IpSpw-_- Øn¬ . ]mh-ß-tfm-Sp≈ am\y-amb CS-s]-S¬ IpSpw-_-Øn¬ . Poh-\-°m-sc-°p-dn-®p≈ {i≤bpw ]cn-K-W-\bpw IpSpw-_-Øn¬

52 Sept 2017; No. 236 I¿sΩektµiw

. a‰p-≈-h-tcm-Sp≈ kº¿°w IpSpw-_-Øn¬ . ka-b-{I-ahpw ka-b-\njvTbpw IpSpw-_-Øn¬ . emfn-Xyhpw hnip-≤nbpw IpSpw-_-Øn¬ . a°-fpsS \√ hf¿Ø¬ IpSpw-_-Øn¬ . kZm-Nm-c-\njvTbpw ssZh-`-bhpw IpSpw-_-Øn¬ . \oXnbpw kam-[m-\hpw IpSpw-_-Øn¬ . amXm-]n-Xm-°-tfm-Sp≈ a°-fpsS IS-a-Iƒ IpSpw-_-Øn¬

8. IpSpw-_-{I-a-Øns‚ Ncn-{X-]-cX ï 1868-˛¬ Nmh-d-]n-Xmhv IpSpw-_-ßsf e£yw h®p-sIm≠v Fgp-Xnb IpSpw-_-{Iaw t]mse C{X ka{K-amb Hcp ]T\w AXn-\p-ap-ºp≈ Ime-L-´-Øn¬ Xncp-k-`-bn¬ D≠m-bn-´p-≈-Xmbn Is≠-Øp-hm≥ Ign-™n-´n-√. 1545-˛\pw 1563-˛-\p-an-S-bn¬ \S∂ s{Xt¥mkv kp\-l-tZm-kn-emWv Xncp-k-`m-]-T-\-ß-fpsS `mK-ambn IpSpw-_-tØmSp _‘-s∏-SpØn Hcp tcJ D≠m-Ip-∂-Xv. CXp {][m-\-ambpw IpZm-i-]-c-amb hnhm-l-Øns‚ Ahn-`m-Py-X-sb- °p-dn®v t{]m´-Âp dnt^m¿ta-gvkn\v FXn-cm-bp≈ DØ-c-am-bn- ´m-bn-cp∂p Ah-X-cn-∏n-®-Xv. Cu tcJ-bn¬ IpSpw-_-Po-hn-XØ- ns‚ CX-c-h-i-ß-sf-°p-dn®v Imcy-amb {]Xn-]m-Z-\-sam-∂p-an-√m- bn-cp-∂p.

9. IpSpw_Pohn-X-tØmSp _‘-∏-SpØn am¿∏m-∏-am¿ \¬In- bn-cn-°p∂ Nne {]t_m-[-\-߃ . {InkvXob hnhm-l-sØ-Ip-dn®v 1893-˛¬ setbm XIII-˛ma≥ am¿∏m∏. . hnhml-Ønse {_“-N-cy-sØ-Ip-dn®v 1930-˛¬ XI-˛mw ]obqkv am¿∏m-∏. . a\p-jy-Po-h-s\-Ip-dn®v 1968-˛¬ VI-˛mw ]utemkv am¿∏m-∏. . hnhm-l-Øn-s‚bpw IpSpw-_-Øn-s‚bpw ]hn-{X-X-sb°p-dn®v II- ˛mw hØn-°m≥ Iu¨kn-ens‚ Xncp-k-`-sb-°p-dn-®p≈ tIm¨ Ãn-‰yq-j-\n¬. . Aevam-b-cpsS hnfn-sbbpw t{]jn-X-Zu-Xy-sØbpw Ipdn®v 1987-

Sept 2017; No. 236 53 I¿sΩektµiw

˛¬ tPm¨t]mƒ II˛ma≥- am¿∏m∏ \¬Inb A∏-kvtXm-enI {]t_m-[-\w. Ch-sbm-s°-bmWv 1868\p tijw \¬I-s∏´ {][m-\-]-T-\-߃. {InkvXob IpSpw-_-ßsf°pdn®p≈ Xncp-k` CXp-hsc \¬In-bn-´p≈ am¿§-tc-J-Isf ]Tn-°p-tºmƒ Nmhd ]nXm-hns‚ Nmh-cpƒí henb {]m[m-\yhpw {]mam-Wn-I-Xbpw BZy-tØ-Xp- amb Hcp {]mam-Wn-I-tc-J-bm-sW∂v sXfn-bp-∂p. a\-imkv{Xw Fs∂mcp imkv{Xob hn`mKw cq]-s∏-Sp-∂-Xn\v apºv Xs∂ hy‡n-I-fpsS a\-im-kv{X-Øn-\-\p-k-cn®v IpSpw-_mw-K-ßsf Iq´m- bva-bnepw Iq´p-Ø-c-hm-Zn-Xz-Ønepw \bn-°p-hm≥ ]‰p∂ Hcp am¿K- tc-J-bmWv Nmhd]nXm-hn-eqsS ]¶p-sh-bv°-s∏-´Xv F∂v \mw Xncn-®-dn-bp-∂p. X\n ss{IkvX-h-amb GXm\pw \n¿t±-i-߃ Hgn-®m¬ GXp aX-Ønepw s]Sp∂ IpSpw-_-Po-hn-X-°m¿°v D]- I-cn-∏n-°m-hp∂ Hcp am¿§-tc-J-bmWv ëHcp- \√ A∏s‚ Nmh- cpƒí.

54 Sept 2017; No. 236 I¿sΩektµiw

kvIdnb X´m-t»-cn-b-®-\p≈ \nb-a\ ]{XnI

Cu ]tØ-¥n-bn¬ \n∂pw \ΩpsS k`bpsS t]cn- t\-°p-dn®pw 1857˛¬ Gs‰-SpØ Iq\-Ωmhv B{i-a-Øn¬ c≠p h¿j-߃°p-≈n¬ k`-bn¬ {]th-in-®-h-cmbn GsX√mw Xc-Øn-ep≈ AwK-߃ D≠m-bn-cp∂p F∂pw Hcp kp∏o-cn-b-dns‚ Npa-X-ebpw DØ-c-hm-Zn-Xzhpw F¥n- e-S-ßn-bn-cn-°p∂p F∂pw Nmh-d-]n-Xmhv hy‡-am-°p-∂Xv tXmakv ]¥-πm-°-e-®≥ \ΩpsS {i≤-bn-te°p sIm≠p hcp-∂p.

FUn-‰¿

hni-Zo-I-cWw

_lp. kvIdnbm X´m-t»-cn-bn-e-®≥ kn.-Fw.sF. k`-bpsS BZy-N-cn-{X-Im-c-\mb h¿°n-b-®s‚ ka-Im-en-I-\m-Wv. At±- lsØ Iq\-Ωm-hnse B{i-a-Øns‚ kp∏o-cn-b-dmbn Nmh-d-]n- Xmhv 1859-˛emWv Npa-X-e-s∏-Sp-Øn-b-Xv. kpdn-bm\n `mj-bn¬ At±-l-Øn\p Fgp-Xn-s°m-SpØ ]tØ-¥n-bn¬ \n∂v \ΩpsS k`-bpsS t]cv hy‡-am-Ip-∂p-≠v. 1855-˛¬ Nmh-d-]n-Xmhv Xs‚ {hX-hm-N-I-Øn¬ Aa-tem-¤-h-ssZ-h-am-Xm-hns‚ Zmk-\m-bmWv

Sept 2017; No. 236 55 I¿sΩektµiw

{hXw kzoI-cn-®-Xv. 1859 Bb-t∏m-tg°pw anjy-\-dn-am-cpsS \nb- {¥-W-Øm¬ Aa-tem-¤-h-Øns‚ Iq´-Øn¬ I¿Ωe F∂ t]cpw tN¿t°-≠n-h-∂p. 1859 Unkw-_¿ apX-em-Wv \-Ωƒ kvIm∏pe¿ thj-tØm-sSm∏w D]-tbm-Kn-°-W-sa-∂m-h-iy-s∏-´-Xv. X´m- t»cnbne-®s‚ ]tØ-¥n-bn¬ I¿Ω-e-bnse Aa-tem-¤h ]cn- ip-≤-a-dn-b-Øns‚ Zmk≥ F∂mWv tN¿Øn-cn-°p-∂-Xv. 1860-˛¬ \ΩpsS k`sb I¿Ω-eoØm H∂mw k`-bpsS aq∂mw k`-bmbn anj-\-dn-am¿ Iq´p-tN¿Ø-t∏mƒ t]cv I¿Ω-eoØm \njv]m-ZpI aq∂mw k` F∂mbn amdn.

Cu ]tØ-¥n-bn¬ \n∂v as‰mcp Imcyw \ap°v a\- n- em-°m-\p-≈Xv A∂v Iq\-Ωmhv B{i-a-Øn¬ Bsc√mw D≠m- bn-cp∂p F∂mWv. sshZn-I¿, klm-b-k-tlm-Z-c¿, siΩm-i-∑m¿, tbmKm¿∞n-Iƒ F∂n-h¿ Ahn-sS-bp-≠m-bn-cp∂p F∂-dn-bp- tºmƒ \ΩpsS k` hfsc s]s´∂v AwK-kw-Jy-bn¬ hf¿∂p XpSßn F∂-Xm-Wv. k\ym-k-Po-hn-X-Øns‚ \ne-\n-ev]n-\m-h-iy- amb c≠p LS-I-ß-sf-°p-dn®v Nmh-d-]n-Xm-hn-hnsS kqNn-∏n-°p- ∂p-≠v. AXv icn-bmb Xo£vW-Xbpw \nc-¥-c-amb ]cn-{i-a-hp- am-Wv.

Xs∂ Gev]n-®n-cn-°p-∂-h¿°p-th≠n A[zm-\n-°pI F∂-XmWv kp∏o-cn-b-dns‚ {][m-\-Np-a-Xe F∂pw AXn¬ Ahsc imco-cn-I-ambpw AXn-ep-]cn Bflo-b-ambpw \bn-°pI F∂-Xv Xs‚ henb DØ-c-hm-Zn-Xz-am-sW∂pw Cu ]tØ-¥n-bn- eqsS Hm¿Ω-s∏-Sp-Øp-∂p.

^m. tXmakv ]¥-πm-°¬ kn.-Fw.-sF.

56 Sept 2017; No. 236 I¿sΩektµiw

(]I¿∏v)

I¿Øm-hns‚ \ma-Øn¬

I¿a-e-bnse Aa-tem-¤h ]cn-ip≤ adn-b-Øns‚ Zmk\pw I¿ae k`mw-K-ß-fpsS {]ntbm-cp-amb Nmhd Ipcym- t°mkv IØ-\m-cmb Rm≥,

\nXy-I-\y-I-bmb \ΩpsS AΩ-bpsS Zmk\pw Rß- fpsS IqS-∏n-d-∏p-amb _lp-am-\-s∏´ X´m-t»cn kvIdnb IØ- \m¿°v I¿Øm-hn¬ kam-[m-\hpw Bbp-cm-tcm-Ky-hpw.

Sept 2017; No. 236 57 I¿sΩektµiw

I¿a-eoØm k`-bpsS {Ia-hn[n A\p-k-cn-®v icn-bmb am¿K-Øn¬ \S-°m-\p≈ \√ a\ v X∂n¬ Rm≥ ImWp-∂p. \ΩpsS I¿Øm-hns\ ]n¥p-S-cm-\p≈ Xs‚bpw Xs∂ A\p-k- cn-°p-∂-h-cp-sSbpw icn-bmb Xo£vW-Xbpw \nc-¥-c-amb ]cn- {iahpw Ah-km\w hsc \ne-\n¬°p-sa∂v I¿Øm-hn¬ Rm≥ ic-W-s∏-Sp-∂p. Iq\-Ωm-hnse hnip≤ ^ntem-an-\-bpsS sImth-¥-bpsS hnIm-cn-bmbn Rm≥ Xs∂ A[n-Im-c-]q¿hw \nb-an-°p-∂p. B sImth-¥-bnse _lp-am-\-s∏´ sshZn-I-k-tlm-Z-c-∑m¿°pw ktlm-Z-c-∑m¿°pw siΩm-»-∑m¿°pw B{i-a-Ønse tbmKm¿∞n- Iƒ°pw th≠n A[zm-\n-°p-∂-Xn\p th≠n-bm-Wn-Xv. Ahsc imco-cn-I-ambpw AXn-ep-]cn Bflo-b-ambpw \bn-°p-Ibpw sNøp- I. F∂n¬ \n∂v as‰mcp I¬]\ D≠m-Ip-∂-Xp-hsc CXn\p {]m_-ey-ap-≠v. Xm≥ \ΩpsS I¿Øm-hn-¬ Btcm-Ky-hm-\m-bn-cn- °p-I.

CXv, t_kv dua-bn¬ \n∂pw Fgp-X-s∏-´Xv

Pqsse 3, 1859.

Ipcym-t°mkv IØ-\m¿,

I¿Øm-hns‚ Zmk≥

(ap-{Zbpw H∏pw)

58 Sept 2017; No. 236 I¿sΩektµiw

Sacred Heart Province

Ecuador Mission and its Decennial Celebrations

Rev. Fr. Jose Kuriedath, Provincial, Rev. Fr. Sebastian Thekkedath, General Councillor for Education and Rev. Fr. Johny Edapulavan, General Auditor with Rt. Rev. Anibal Nieto Guerra, Bishop of San Jacinto of Yaguachi, Ecuador and CMI Fathers who are working in the diocese during their visit to the mission.

Sept 2017; No. 236 59 I¿sΩektµiw This year Ecuador mission celebrates its 10th year of existence. It was the mission taken up by Sacred Heart Province during the global mission thrust in 2007. At Present there are 12 fathers working in this mission from different provinces.

Paristhithi Mithra Award 2017

Dr. Prasant Palackappillil CMI receives the Paristhithi Mithra Award 2017 instituted by Centre for Environmental Education and Rural Development (CEERD), St. Stephen's College, Uzhavoor. The committee took into account the consistent efforts of the college to spread awareness and educate students in environment friendliness and the unique efforts to promote a green productive culture through paddy cultivation, one cent farming, participation in suchitwa mission and waste management. The award was given away by Rev. Fr. Michael, Vicar General of Kottayam Diocese in the presence of film director Sri Jayaraj.

Best Education Leadership Management Award in Kerala to Rev. Fr. Jose Alex Oruthaippilly CMI

Rev. Fr. Jose Alex Oruthaippilly, Director of Rajagiri Engineering College and Rajagiri College of Social Sciences, and the Chief Finance head of Rajagiri Hospital, is honoured with the best Education Leadership Award in Kerala by National Institute of Personal Management (NIPM). We admire and appreciate your great service in the education field, especially in the growth of Rajagiri Group of Institutions. Congratulations, Dear Father! 60 Sept 2017; No. 236 I¿sΩektµiw

Sahrudaya Santhwana Project 2017 Sahrudaya Santhwana Project is intended to provide educational support for the professional education of the needy and poor students who are the children of the mentally challenged persons. In the beginning of the academic year 20 students benefitted from this project for their higher studies in various professional studies. The significance of this project is that it is distributed irrespective of caste or religion. It is installed with an aim at reaching out to the students who are talented and studious but not have a sound economic background to realize their dreams. We, the Sahrudaya Rajagiri aims at strengthening their families by securing the future of their children.

St. Thomas Province

tImgn-t°m-S≥ hm¿Ø-Iƒ s{]mhn≥jy¬ AUvan-\n-kvt{S-j≥

{]hn-iym-kw-L-Øns‚ H∂pw c≠pw skj-\n-eqsS FSpØ Xocp-am-\-߃ \S-∏n-em-°p-hm≥ s{]mhn≥jy¬ Sow {]mam-Wn-I-Xm-{IaØn¬ ]cn-{i-an-®p-sIm-≠n-cn-°p-∂p. t{]mhn≥kv Ãm‰yq-´vkn\v t`Z-K-Xn-Iƒ hcpØn P\-d¬ Iu¨kn-ens‚ AwKoImcw hmßn-°-gn-™p. s{]mhn≥jy¬ Soans‚ {]tXy-I- amb Hcp-Xo-cp-am-\-amWv aq∂p-am-k-Øn-sem-cn-°¬ GIm-¥-X-°- \p-tbm-Py-amb Hcp ÿm]-\-Øn¬ t]mbn {]m¿∞-\°pw hnNn- ¥-\-Øn\pw Un∏m¿´p-sa‚¬ sjb-dn-ßn-\p-ambn Hcp Znhkw Nne-h-gn-°pI F∂-Xv. C{]-Im-c-ap≈ {_jv-A∏v t{]m{Kmw Hcp {]mhiyw \S-Øn-°-gn-™p. hnP-b-I-c-amb A\p-`-h-am-bn-cp∂p CXv.

Sept 2017; No. 236 61 I¿sΩektµiw k\ymk ]cn-io-e\w

_lp-am-\-s∏´ s{]mhn≥jy-e-®s‚ t\Xr-Xz-Øn¬ t{]mhn≥knse ]cn-io-e-\-cw-K-Øp-≈-hscbpw ]cn-io-e-\-`-h- \-Ønse Soaw-K-ß-sfbpw shmt°-j≥ s{]mtam-t´-gvkn-s\bpw Dƒs∏-SpØn Hcp du≠v t‰_nƒ tIm¨^-d≥kv \S-Øn. CXn\v klm-bn-I-fmbn _lp. _nPp Iq´-πm-°¬ (t\mhnkv amÿ, aq- hm-‰p-]pg t{]mhn≥kv), _lp. hnPp ss]\m-SØv (Un sk£≥ amÿ, [¿Ωmcmw tImtf-Pv, s{]m^-k¿, ss{IÃv bq\n-th-gvkn‰n) F∂o A®-∑m¿ D≠m-bn-cp-∂p. _lp. s{]mhn≥jy-e-®≥ t{]mhn≥knse ]cn-io-e-\-`-h-\-߃ CS-°n-S°v kµ¿in-®p- sIm≠v _lp. sdIvS-d-®-∑m-scbpw tbmKm¿∞n-I-sfbpw \h-k- \ym-kn-I-sfbpw t{]m’m-ln-∏n-®p-sIm-≠n-cn-°p-∂Xv A`n-\-µ-\o- b-am-Wv. A¿∞n-I-fpsS ka-{K-h-f¿® e£yw h®p-sIm-≠p≈ ]cn-io-e-\-]-cn-]m-Sn-I-fmWv hn`m-h\w sNbvXn-cn-°p-∂-Xv. hnhn[ taJ-e-I-fnse ss\]p-Wy-Øn\pw kn.-Fw.-sF. k\ym-k B[ymfln-I-Xbv°pw IqSp-X¬ Du∂¬ \evIp-∂p.

AP-]m-e-\-cwKw

[ym\w, hN-\-{]-tLm-jWw, Iu¨kn-enßv XpS-ßnb cwKØp {]h¿Øn-°p∂ AwK-ß-fp-sSbpw B{i-a-C-S-h-I-I-fpsS hnIm-cn-am-cmbn {]h¿Øn-°p∂hcp-sSbpw c≠p ktΩ-f-\-߃ \S-∂p. Z¿i\ [ym\-tI-{µsØ ivIXn-s∏-Sp-Øp-hm≥ _lp. _m_p Ipgp-ºn¬, _lp. tPm¿Pv If-Øn¬, _lp. tPmk^v hb-en¬ F∂n-h-cpsS t\Xr-Xz-Øn-ep≈ [ym\-So-ap-I-sfbpw Z¿i\ k¿hokv Soan-s\bpw cq]o-I-cn-®p. Unkw-_¿ hsc-bp≈ ]e t{]m{Km-ap-Ifpw πm≥ sNbvXp-I-gn-™p. Ab¬hm-kn-I-fpsS kulrZw \ne-\n¿Øm≥ Z¿i\ [ym\-lmƒ ku≠v {]q^v B°n. [ym\n-°p-∂-h-cpsS a\-kn-s\bpw ico-c-sØbpw XWp- ∏n-°m≥ ]pXn-b-kw-hn-[m\w D]-Im-c-{]-Z-am-Ipw. B{i-a-ß-tfmSp tN¿∂p-ff CS-h-I-Isf Nn´-tbmsS \bn-°p-∂-Xn\p th≠n-bp≈

62 Sept 2017; No. 236 I¿sΩektµiw

]mÃ-d¬ t]mfn-knbpw s{]mhn≥jy¬ kn\m-Ivkn-kn-eqsS ]mkm-°n. ^mØn-am- amXmhns‚ \ma-Øn¬ ]cn-ip-≤-]n-Xmhv {]Jym- ]n® Pq_n-en-h¿j-Øn-s‚bpw _lp.-P-\-dm-f-®s‚ k¿°p-e-dn- s‚bpw shfn-®-Øn¬ t{]mhn≥knse {][m\ ÿm]-\-ßsf tI{µo-I-cn-®p-sIm≠pw ssZh-P-\-sØ- ]s¶Sp∏n-®p-sIm≠pap≈ hna-e-lr-Z-b-{]-XnjvT \S-Øn-h-cp-∂p. \hw-_¿ BIp-tºm- tgbv°pw 12 ÿm]-\-ß-fn¬ hna-e-lr-Z-b-{]-Xn-jvT-bpw ^mØnam- k-tµ-ihpw \S-Øn-bn-cn-°pw. 7000 sNdnb DØ-co-b-߃ t{]mhn≥knse hnhn[ B{i-a-tZ-hm-e-b-ß-fneqsS hnX-cWw sNbvXp. hnZym-`ym-k-cwKw _lp. tPmWn sIm®p-Xm-g-Ø-®s‚ t\Xr-Xz-Øn¬ hnZym- `ym-k-ÿm-]-\-ßsf Iq´n-bn-W°n ]pXn-sbmcp FUyq-t°-j≥ t]mfnkn \S-∏n-em-°n-s°m-≠n-cn-°p-∂p. ASn-Ød Dd-∏n® hnZym- `ym-k-ÿm-]-\-߃ ]pXn-b-ÿm-]-\-߃ \S-Øm≥ Du¿Pw ]I- cpI F∂Xpw ka-{K-hn-I-k\w \S-∏n-em-°pI F∂Xpw e£y- an´v {]h¿Ø-\-߃ apt∂m-´p-t]m-Ip-∂p. t{]mhn≥knse hnZym- `ym-k-cw-KØp {]h¿Øn-°p-∂-h-cpsS Ign™ ktΩ-f\w ]pXnb Xocp-am-\-߃°pw \S-]-Sn-Iƒ°pw hgn sXfn-®n-´p-≠v. ta∑bpw aqey-t_m-[hpw ka-{K-h-f¿®bpw ap∂n¬ I≠v {]h¿Øn-°m≥ Xocp-am-\n-®p. {]hn-iy Hcp hnZym-`ymk \b-tcJ cq]o-I-cn-°p-∂- Xns‚ Ah-km-\-L-´-Øn-em-Wv. ]Tn-°m≥ Ign-hp≈hcpw ]mh- s∏-´-h-cp-amb Ip´n-Isf klm-bn-°p-∂-Xns‚ `mK-ambn t{]mhn≥knse B{i-a-ß-fpsS Np‰p-]m-Sp-ap≈ 120-˛-Hmfw Ip´n- Iƒ°v ]T-\-k-lmbambn kvtImf¿jn∏v sImSp-Øp-h-cp-∂p. kmaq-ly-tk-h-\-cwKw _lp. tPmkv tNe-°-e-®s‚ t\Xr-Xz-Øn¬ kmaq-ly- km-º-Øn-I-`-{ZX ]mh-s∏-´-h-cp-sS-bn-S-bn¬ hcp-Øp-∂-Xn\v \qX- \-amb ]e t{]mP-IvSp-Iƒ \S-∏n-em-°n-s°m≠ncn°p-∂p. hkv{Xw Sept 2017; No. 236 63 I¿sΩektµiw

Igp-Ip-∂-Xn\pw tSmbn-e‰v hrØn-bm-°p-∂-Xn\pw apdn-Iƒ ¢o≥ sNøp-∂-Xn-\p-am-h-iy-amb hfsc Nne-hp-Ip-d-™Xpw D]-{Z-h-I-c- amb sIan°¬ dnbm-£≥ C√m-Ø-Xp-am-b-amb tkm∏v, enIznUv skmeyq-j≥ F∂nh \n¿Ωn®v {]Nm-cØnse-Øn®p-sIm≠n-cn- °p-∂p. B{i-a-]-®-°-dn-tØm´w Btcm-Ky-]-c-amb Pohn-X-Øn\v F∂ e£y-tØmsS F√m B{i-a-ß-fn-te°pw ]®-°dn hnØv hnX-cWw \SØn tPmk-®≥ IøSn hmßn-®n-cn-°-bm-Wv. kmº-Øn-IcwKw _lp. t]mƒ Ipco-°m-´n-e-®≥ BZy-tS-an¬ kzoI-cn® {]mtbm-Kn-I-⁄m\w D]-tbm-Kn®v t{]mhn≥kns‚ kmº-Øn-I- `-{ZX Dd-∏p-h-cp-Øm≥ ]e \S-]-Sn-Iƒ kzoI-cn-®psIm≠ncn-°p- ∂p. ]c-am-h[n kmº-ØnIw t{]mhn≥kn¬\n∂pXs∂ Is≠- ØpI F∂ t]mfnkn apdp-sI-]n-Sn-®p-sIm≠v hnhn-[-ÿm-]-\-ß- fpsS hnI-k-\-{]-h¿Ø-\-߃°v At±lw t\XrXzw sImSp-°p- ∂p. ÿm]-\-߃ ]c-kv]cw hf¿ØpI F∂ Nmh-d-]n-Xm-hns‚ XXz-Øn-eqsS sk≥{S¬ ]qfnßv t{]mhn≥kns‚ hf¿®°v D]- I-cn-∏n-°p-I-bmWv \S-]-Sn. Hcn-°¬ kzoI-cn-®Xv thsdmcp ÿm]- \-Øn-\mbn Xncn-®p-sIm-Sp-°pI F∂ XXzw Nmh-d-]n-Xm-hns‚ a\- -dn-™-Xm-Wv.

HmUn-‰nwKv cwKw t{]mhn≥kns\ \nb-a-]-cn-[n-°p-≈n-eqsS kzX-{¥-ambn hnl-cn-°m-\-\p-h-Zn-°pI F∂ t]mfn-kn-bp-ambn _lp. ]m{X- ]m-¶-e-®≥ aq∂mw Xh-Wbpw t{]mhn≥kns‚ HmUn-‰-dmbn \b- ]-c-amb \nb-{¥Ww \SØn apt∂-dp-∂p. A\p-`-h-]-cn-N-bhpw k`m-kvt\-lhpw H∂p tNcp-tºmƒ ]Iz-X-tbmsS Imcy-߃ \nb-{¥n-°m≥ Ign-bp-sa∂v At±lw sXfn-bn-°p-∂p.

64 Sept 2017; No. 236 I¿sΩektµiw

Dharmaram News

Village Exposure: Philosophy During the summer vacation, 42 brothers of II year philosophy had a village exposure programme at Attappady, arranged by Attappady Social Service Organisation (ASSO). They were sent in two groups (first group from 30 March to 14 April, second from 18 April to 02 May). It was an opportunity for our brothers to see the life of native people of Attappadi, who are marginalized and isolated from the main stream of life. First group had good experience by going to tribal villages and staying there and helping them in their needs. Second group gained experience by assisting in Jellippara parish, by means of house visits, visiting tribal villages and their houses, etc. Fr. Biju Mapranathukaran, the executive director of ASSO took care of our brothers during their exposure programme.

Mission Exposure: Theology Brothers of second year Theology went to Bijnor on 29th March as part of mission exposure programme. They spent their time in different mission stations by involving in socio-pastoral activities of the stations, of the Diocese of Bijnor for one month. They returned on May 01 for their vacation with awareness of mission contexts and widened visions about their future ministry.

Pre-Philosophy Programme The Pre-Philosophy programme includes training in English and lectures on general orientation. All the CMI Scholastics of both Wardha and Dharmaram who joined first year Philosophy reached Dharmaram on Tuesday, 30 April 2017 to attend the programme. It was an occasion for the scholastics to build up we-feeling and togetherness. Rev. Fr. Jobi Thurackal, Master of first year Philosophy

Sept 2017; No. 236 65 I¿sΩektµiw batch, Dharmaram, took care of the smooth conduct of the two week programme under the guidance of Fr. Rector. The Philosophy students of Wardha, left Dharmaram on 21 May accompanied by their Master, Fr. Martin Kuzhivelil.

Annual Retreat The Annual Retreat 2017-18 for the year was conducted during 21-27 May. The Retreat was guided by Rev. Fr. Dominic Valanmanal and team. Daily Eucharistic Adoration, Counseling, etc. made the retreat more experiential. The insights and reflections during the retreat helped the community to enter into the academic year with a new momentum and spiritual motivation. Scholastics are of the opinion that a follow-up is needed for the retreat.

Orientation Programme (30th May to 02nd June) Before the commencement of the new academic year, a four days’ orientation programme was organized for the Scholastics. Major topics dealt were: Religious life in a Cyber Age, Challenges and Opportunities of Scholastics today, Human Affectivity, Psycho-sexual Formation, etc. Group discussions and goal setting sessions enriched the programme. Jacob Job IPS, Fr Joseph Mathias SJ, Dr. Olinda Timms, Fr Jacob Parappally MSFS and Fr Gabriel Mathias OFM were the resource persons.

Inauguration of Academic Year - DVK Academic Year 2017 – 2018 commenced at DVK, on Monday, 05 June with concelebrated Solemn Divine Liturgy in the Dharmaram Chapel. Rev. Dr. Paulachan Kochappilly, President, presided over the Eucharistic celebration. Rev. Dr. George Edayadiyil, Rector, preached the homily. The Inaugural session at JBC auditorium, DVK, was presided over by Rev. Fr. Paulachan Kochappilly, the President. Rev. Fr. Jose Kizhakkekuttu, Registrar welcomed the gathering.

66 Sept 2017; No. 236 I¿sΩektµiw

Elections: General Beadles and LCA Secretaries Elections to the positions of the General Beadles and LCA secretaries were conducted on 09 June. “Meet the Candidate” programme was very creative. Bro. Rijo Pulichamackal was elected as General Beadle, Bro. Rinu Valiyaparambil as Associate Genreal Beadle, Bro. Jojo Vakiamadathil as LCA Secretary and Bro. Jerin Parathanam as Joint Secretary.

Farewell Gathering On 15 June 2017, Dharmaram community gathered to honour and pray for its veteran professors and staff (Rev. Fr. Thomas Aykara, Rev. Fr. Thomas Kalayil, Rev. Fr. Joseph Madassery, Rev. Fr. Augustine Thottakkara, Rev. Fr. Alex Thannippara, Rev. Fr. Jose Thadavanal, Rev. Fr. Anto Puthussery, Rev.Fr. Thomas Muppathinchira, Rev. Fr.Varghese Kelamparambil, Rev. Fr. Thomas Kallukalam, Rev. Fr. James Pampara, Rev. Fr. Lucose Chamackala, Rev. Fr. Thomas Thekkel, Rev. Fr. Mathew Thadathil, Rev. Fr. Jose Prakash Chelackal) who were transferred to take up new assignments. The community gratefully remembered the services they contributed to make Dharmaram what it is now. Rev. Fr Thomas Aykara, former Rector, Rev. Fr Alex Thannippara, and Rev. Fr Augustine Thottakkara expressed their gratitude to Dharmaram and specially recalled its unique role in imparting holistic outlook.

Screening of the Film A film “He will Come Again” was screened in Dharmaram under the auspices of Dharmaram LCA on 19 June 2017. It was a 45 minutes presentation that briefed the whole Biblical story.

New Comers’ Day Dharmaram community welcomed the New Comers officially on 20th June. New student priests (25) and brothers of Samanvaya (18), I year Theology (40), I year Degree (13) and I year Philosophy (44) were officially received by Rev. Fr Rector. The programme was

Sept 2017; No. 236 67 I¿sΩektµiw coordinated by II year Philosophy students. The new comers introduced themselves in the gathering.

Sacred Heart Feast The Feast of Sacred Heart of Jesus was solemnly celebrated on 25th June. Bible service was lead by II year Theology brothers on the eve. The Concelebrated Solemn Divine Liturgy was lead by Rev. Fr. Rector and Rev. Fr Thomas Chathamparampil delivered the festal message. The guests from neighbouring Religious communities and Major Seminaries around Bangalore graced the occasion.

Chavara Lectures The Centre for the Study and Research on Chavara, conducted the fifth annual lectures on “St. Chavara – A Pioneer of Social Transformation” and it was delivered by Dr. C. V. Ananda Bose, IAS, Chairman, UN Expert committee and former Secretary to Government of India and Vice-Chancellor on 21 June 2017.

Bishop Jonas Thaliath CMI Endowment Lectures Bishop Jonas Thaliath CMI Endowment Lectures 2017-18 was organized by Faculty of Theology on 2 and 3 August 2017. Prof. Dr. Kuncheria Pathil, CMI delivered the theme: “Ecclesial Vision of Pope Francis”. It was well attended and received.

Fr. Canisius CMI Endowment Lectures This year’s Canisius Endowment Lectures 2017 – 18 organized by the Institute of Vinayasadhana was on 12 August 2017 on the theme “Doulos: Paradigm for Christian Discipleship”. It was delivered by Dr. Sr. Sophy Rose, CMC. The lectures focused on Jesus the perfect Doulos (servant) who had the mind of hineni (here I am) to fulfill the mission entrusted to him as an antidote to the present day tendency of thinking and doing individualistically. It was well attended.

68 Sept 2017; No. 236 I¿sΩektµiw

Canonical Visitation: 17 July to 07 August Rev. Fr. Prior General’s Canonical visitation renewed and revitalized the whole Dharmaram community. Personal meetings as well as meeting with different groups/departments went well that helped the members to get more clarity in areas where improvement is needed. A team of Management Auditors was there to review the financial administration of Dharmaram and its constituent units. The General Council Team was present during Fr. General’s meeting with the Local Council. During his concluding conference on 07 August Rev. Fr. General emphasized the importance of imbibing the true spirit of Christian discipleship in our lives. On 08 August Fr. General left for Wardha for Canonical Visitation.

Chavara Cultural Centre, Kochi

ImgvNsh√p-hnfn t\cn-Sp∂h¿°v ]n.-F-kv.-kn. _m¶v tIm®nwKv ¢m p-Iƒ skmssk‰n t^m¿ dnlm-_n-en-t‰-j≥ Hm^v Z hnjzen Nme-©Uv (SRVC), Nmhd Iƒ®-d¬ sk‚-dns‚ t\Xr-Xz-Øn- ep≈ Nmhd C‚¿\m-j-W¬ C≥Ãn-‰yq´v t^m¿ Zn hnjzen Ne- ©vUv (CIIVC) F∂nh-bpsS t\Xr-Xz-Øn¬ ImgvN- sh√p-hnfn t\cn-Sp∂-h¿°m-bp≈ ]n,F vkn, Fkv.-F-kv.-kn., _m¶v tIm®nwKv tImgvkp-Iƒ Nmhd Iƒ®-d¬ sk‚-dn¬ Bcw-`n-°p- ∂p. CXn-\mbn \S-Ønb inev]-im-e-bn¬ 40 Hmfw -t]¿ ]s¶- Sp-Øp. ssSw C≥Ãn-‰yq-´p-ambn kl-I-cn®mWv tIm®nwKv ¢m p- Iƒ \S-Øp∂-Xv.hnZym¿∞n-Iƒ°v apJym-XnYn k¨ssdkv tlmkv]n-‰¬ Fw.-Un. ]¿ho≥ l^o-kv k¿´n-^n-t°-‰p-Iƒ \¬In. ^m.-tdm_n IÆ≥Nnd kn.-Fw.-sF. A[y-£X hln-®p. Cu tImgvkv ]q¿Øn-bm-°n tIm¿]-td‰v ÿm]-\-ß-fnepw F≥hn- j≥ sSen skbn¬kv sk‚-dp-I-fnepw tPmen sNøp-∂-h¿ A\p- `-h-߃ ]¶p h®p. ImgvN-ssh-I-ey-ap-≈-h¿ C\nbpw taJ-e-bn- te°v IS-∂p-h-cm-\p≈ Hc-h-kcw IqSn-bmWv Cu ]cn-io-e\

Sept 2017; No. 236 69 I¿sΩektµiw

]cn-]mSn bneqsS Dt±-in-°p-∂-Xv. Pbv]q¿ tZiob Kbnw-kn¬ UnkvIkv t{Xmbnepw Pmh-en≥ t{Xmbnepw kz¿Æw t\Snb ImgvN-ssh-I-ey-ap≈ {]tamZv Fw.-]n.sb XZ-h-k-c-Øn¬ BZ-cn- ®p. XmPv ae-_m¿ P\-d¬ amt\-P¿ kn_n amXyp, Fkv.-B¿.- hn.-kn. sk{I-´dn kp\n¬ sP. amXyp, Fkv.-B¿.-hn.kn s{]mPIv‰v Ub-d-IvS¿ Fw.-kn.-tdmbn, lm¿Un tPmk-^v, Kncojv Io¿Øn F∂n-h¿ {]kw-Kn-®p. tImgvkn¬ ]s¶-Sp-°p-hm≥ Xmev]-cy-ap- ≈-h¿ t^m¨: 2377443, 9633400375 F∂- \-º-dn¬ _‘-s∏-Sp-I.

kzIm-cy-X-bv°p≈ Ah-Imiw a\p-jym-h-Im-i-Øns‚ Ahn-`mPy LS-Iw: a\p-jym-h-Im-i-°-Ωo-j≥ kzIm-cy-X-bv°p≈ Ah-Imiw a\p-jym-h-Im-i-Øns‚ Ahn-`mPy LS-a-Im-sW∂v kwÿm\ a\p-jym-h-Im-i-°-Ωo-j≥ A≤y-£≥ ]n. taml\Zmkv A`n-{]m-b-s∏-´p. kz-Im-cy-Xbpw auenIm-h-Im-i- kw-c-£-Whpw F∂ hnj-bsØ Bkv]-Z-am°n kwL-Sn-∏n® skan-\m¿ DZvLm-S\w sNbvXp kwkm-cn-°p-I-bm- bn-cp∂p At±-lw.

P\-ß-fpsS Bi-bm-`n-em-j-߃°v A\p-kr-X-a√ kp{]ow-tIm- S-Xn-bpsS hn[n-sb-¶n¬ C¥y≥ ]m¿e-sa‚n\v `c-W-L-S-\-t`-Z- 70 Sept 2017; No. 236 I¿sΩektµiw

KXn sNøm≥ A[n-Im-c-ap-≠v. P\-Øns‚ Ah-Im-i-kw-c-£-W- Øn-\m-bn-cn-°Ww ]c-a-amb {]m[m\yw \¬tI-≠Xv F∂v At±lw ]d-™p.-^m. tdm_n IÆ≥Nnd kn.-Fw.-sF. A≤y- £X hln-®p. AUz. Un. _n. _n\p hnj-bm-h-X-cWw \S-Øn. AUz. Fw. B¿. cmtP-{µ≥ \mb¿ tamU-td-‰-dm-bn-cp-∂p. XpS¿∂p-\-S∂ s]mXp-N¿®-bn¬ kzIm-cyX auen-Imh- Im-i-am-sW∂pw AXv kwc-£n-t°-≠Xv Bh-iy-am-sW∂pw A`n- {]m-b-ap-≠m-bn.hnh-c-ti-J-cWw kzIm-cy-am-b-Xv ]c-ky-am-°p-∂Xv Ah-Im-i-ew-L-\-am-Wv. B[m¿ hnh-c-߃ Zp-cp-]-tbmKw sNø- cp-Xv. `c-Wm-[n-Im-cn-Iƒ°v cmPysØ P\-ß-fpsS kzIm-cy-X-bn- te°v IS-∂p-Ib-dm≥ Ah-Im-i-apt≠m F∂pw skan-\m¿ N¿® sNbvXp. t]mIvtkm ˛ c£n-Xm-°ƒ°pw kaq-l-Øn\pw IqSp-X¬ Ah-t_m[w \¬IWw: tim` tImin BZn-hmkn taJ-e-bnse Ip´n-Iƒs°-Xn-sc-bp≈ ssewKnI Nqj-W-߃ t]mIvtkm \nb-a-Øns‚ ]cn-[n-bn¬ hcpw. AXn\v Cfhv \¬Im≥ \nbaw A\p-h-Zn-°p-∂n-√m-sb∂v IΩo-j≥ t^m¿ s{]m´-£≥ Hm^v ssN¬Uv ssd‰vkv sNb¿t]- gvk¨ tim` tImin A`n-{]m-b-s∏´p.

Sept 2017; No. 236 71 I¿sΩektµiw

Nmhd Iƒ®-d¬ sk‚¿, B¿.-Sn.-sF. tIcf s^U-td- j≥ F∂n-h-bpsS B`n-ap-Jy-Øn¬ kndn-bIv Gen-bmkv shmf‚dn Atkm-kn-tb-j≥, sk‚ v sXtc-kmkv tImtfPv tkmtjym-fPn hn`mKw F∂n-h-bpsS kl-I-c-W-tØmsS kwL-Sn-∏n® t]mIvtkm \nb-a-sØ-°p-dn-®p≈ GI-Zn\ skan-\m¿ DZvLm-S\w sNbvXp kwkm-cn-°p-I-bm-bn-cp∂p tim`tImin. Ip´n-IfpsS Ah-Imi kwc-£Ww kw_-‘n®v c£n-Xm-°ƒ°pw kaq-l-Øn\pw Ah-t_m[w \¬I-Ww. ªqsh-bn¬ sKbnw kw`- h-Øn¬ No^v sk{I-´dn kwÿm\ t]meokv ta[m-hn, sF.-Sn. sk{I-´dn F∂n-h-tcmSv hni-Zo-I-cWw tXSn, kw`-h-Øn¬ IΩo- j≥ th≠ \S-]Sn kzoI-cn-°pw.Ip´n-Iƒs°-Xn-sc-bp≈ \nbaw kwc-£n-°p∂ kwhn-[m-\-߃, tImS-Xn, t]meokv tÃj≥ apX-em-bh _me kulr-Z-am-°-W-sa∂pw Ah¿ Bh-iy-s∏-´p.

s{]m^.-sI.-hn.-tXm-akv Fw.-]n. apJym-Xn-Yn-bm-bn-cp-∂p. ^m.- h¿§okv tIm°m-S≥ kn.-Fw.-sF. A[y-£X hln-®p. inip-t£a kanXn Fd-Wm-Ipfw Pn√m sNb¿t]-gvk¨ ]flP \mb¿, ^m. tdm_n IÆ≥Nnd kn.-Fw.-sF., AUz.-Un.-_n.-_n-\p, sI.-F≥.- sI.-\-ºq-Xncn F∂n-h¿ {]kw-Kn-®p. XpS¿∂v t]mIvtkm \nb-a- Øns‚ kmaqly {]k‡n F∂ hnj-b-Øn¬ IΩo-j≥ AwKw knÿ _nPn kn.-Fw.-kn., t]mIvtkm AXn-Po-hn-®-h-cpsS ]p\- c-[n-hmkw F∂ hnj-b-Øn¬ IΩo-j≥ AwKw Fw.-]n. B‚Wn, t]mIvtkm \nbaw \S-∏m-°p-∂-Xnse {]mtbm-KnI _p≤n-ap-´p- Iƒ, ]cn-lm-c-߃ F∂ hnj-b-Øn¬ Akn- v t]meokv IΩo-j-W¿ sI.-em¬Pn F∂n-h¿ {]`m-jWw \S-Øn. AUz.- Fw.-B¿.-cm-tP-{µ≥ \mb¿, sk‚ v sktc-kmkv tImtfPv tkmtjym-fPn hn`mKw Akn- v s{]m^-k¿ tPm¿Pnb B≥ s_∂n, AUz.-ent‰m ]me-Øn-¶¬ F∂n-h¿ tamU-td-‰¿am-cm- bn-cp-∂p. D®-I-gn™p \S∂ s]mXp-N¿®bn¬ IΩo-j≥ sNb¿t]- gvk¨ tim` tImin adp-]Sn \¬In. Fkv.-kn-dn-b-Iv, iin Ing- °-S, jm\-hmkv, DÆn-Ir-jvW≥, djoZv F∂n-h¿ N¿®-bn¬ ]s¶- SpØv kwkm-cn-®p. tPmfn ]th-en¬ \µn ]d-™pv

72 Sept 2017; No. 236 I¿sΩektµiw

{^©v Iem-Im-c-∑m-cpsS Bt{Im-_m-‰nIv k¿°kv {^m≥kn¬ \n∂p≈ HmUv tdmk‰v F∂ h\n-X-bpsS t\Xr-Xz-Øn¬ ssN\okv t]mƒ D]-tbm-Kn-®p≈ k¿°kv G{]n¬ 22\v sshIo´v 6\v Ieq¿ dn\y-h¬ sk‚-dn¬ \SØn.- Fd-Wm-Ipfw Nmhd Iƒ®-d¬ sk‚¿, Aentbm¨kv {^m≥sskkv F∂n-h-bpsS kwbp-‡m-`n-ap-Jy-Øn-emWv \S- Ønb-Xv. If-cn-]-b‰v ssN\okv t]mƒ tN¿Øp-sIm≠v Fßs\ \S-Øm-sa∂ Btem-N-\-bpsS XpS¿®bmWv Cu ]cn-]m-Sn. 6ao-‰¿ \ofap≈ Hcp Ccpºv ss]∏v Ãm‚n¬ Dd-∏n®v AXn-emWv k¿°kv \S-Øp-∂-Xv. e≥Km˛ cmP-ÿm≥ \rØ kwKoX k‘y Aen-tbm¨kv {^m≥sskkv {Snhm≥{Uw, sKbvtY sk≥{Sw, Nmhd Iƒ®-d¬ sk‚¿ F∂n-h-bpsS kwbp-‡m-`n-ap- Jy-Øn¬ cmP-ÿm≥ \rØ kwKoX k‘y Nmhd Iƒ®-d¬ sk‚-dn¬ \SØn. hmen Jm≥, kn°-µ¿ Jm≥, k¿Zm¿Jm≥ F∂n-h-tcm-sSm∏w {]apJ I¬_m-enb \¿Ø-In hnPb e£van AtaTbpw tN¿∂mWv Cu kwKoX \rØ k‘y Ah-X-cn-∏n- ®Xv.

_m-hp¬ kwKo-Xhpw P¿Ω≥ knXmdpw tN¿∂v PpK¬_µn hyXy-kvX-am-sbmcp kwKoX kmbm-”-Øn\v P¿Ω≥ kmwkv°m-cn-I-tI{µhpw sIm®n- Nmhd Iƒ®-d¬ sk‚dpw tN¿∂v thZn Hcp-°p-∂p. _wKm-fnse _mhp¬ kwKo-Xhpw P¿Ω≥ knXm¿ kwKo-Xhpw tN¿∂p≈ PpK¬ _µn. {]ikvX _mhp¬ KmbnIbmb ]]nb Zmkv _mhpepw P¿Ω≥ knØm¿ hmZ-I- \mb sk_m-Ãy≥ s{Ubdpw tN¿∂mWv kwKoX k‘y \S- Øn-b-Xv.

Sept 2017; No. 236 73 I¿sΩektµiw

Pe-kw-c-£Ww C∂ns‚ Bhiyw : Fw.-sI.-km\p Aaq-ey-amb Pew Zpcp-]-tbm-Kn-°msX kwc-£n-t°-≠Xv C∂ns‚ Bh-iy-am-sW∂v s{]m^.-Fw.-sI.-km\p A`n-{]m-b-s∏- ´p. Nmhd Iƒ®-d¬ sk‚¿, Fd-Wm-Ipfw Ic-tbmKw, alm-Ihn Imfn-Zmk kmwkvIm-cnI thZn F∂n-h-bpsS B`n-ap-Jy-Øn¬ Pe-kw-c-£Ww `mhn Xe-ap-dbv°v F∂ ap{Zm-hm-Iy-hp-ambn Imcn- °m-apdnbn¬ \S-Ønb t_m[-h-Xv°-cW ]cn-]mSn DZvLm-S\w sNbvXp kwkm-cn-°p-I-bm-bn-cp∂p At±-lw. temI-Øn¬ e£-°-W-°n\v P\-߃ IpSn-sh-≈-an-√msX IjvS-s∏-Sp-tºmƒ \Ωƒ hmjvt_-k-\n-eq-sSbpw hml-\-߃ Igp-Inbpw ]mgm-°p∂ Pe-Øns‚ D]-tbmKw Ipd-bv-°-aWsa∂pw At±lw ]d-™p. ^m.-tdm_n IÆ≥Nnd kn.-Fw.-sF., Fd-Wm- Ipfw Ic-tbmKw sk{I-´dn ]n.-cm-a-N-{µ≥, kn.-Pn.cmP-tKm-]m-¬, Pb-N-{µ≥, tPmfn ]th-en¬ F∂n-h¿ {]kw-Kn-®p.

Nmh-d-bn¬ Ah-[n-°me P•nwKv ¢mkv \SØn Nmhd Iƒ®-d¬ sk‚-dn-s‚bpw Aen-tbm¨kv {^m≥ssk-kn-s‚bpw kwbp-‡m-`n-ap-Jy-Øn¬ {^m≥kn¬ \n∂p≈ Iem-Im-c-∑m-cmb Uman-b≥, ¢osa≥kv F∂n-h-cpsS ta¬t\m-´-Øn¬ P•nw-Kv, At{Im-_m-‰nI,v k¿°kv Ah-[n-°me Iymºv kwLSn∏n®p. Ip´n-I-fpsS Imbn-I-£-a-Xbpw _p≤n-i- ‡nbpw h¿≤n-∏n-°p-∂-Xn-\p-th-≠n-bp≈ Ifn-Ifm-Wv C-Xn¬ Dƒs∏-Sp-Øn-bn-cp-∂-Xv .

Nmh-d-bn¬ h\nXm Zn\w BNcn®p kvt\l-ap≈ IpSpw_w D≠m-hWw. AXv AΩbn-eqsS, aI-fn-eqsS, ktlm-Z-cn-bn-eqsS D≠mh-s´-sb∂v s{]m^. eoemΩ tPmkv A`n-{]m-b-s∏-´p. Nmhd Iƒ®-d¬ sk‚-dn-s‚bpw Nmhd ^manen sh¬^-b¿ sk‚-dn-s‚bpw kwbp‡m`n-ap-Jy-Øn¬ \S∂ h\nXmZn\w DZvLm-S\w sNbvXp kwkm-cn-°p-I-bm-bn- cp∂p. DØ-c-hm-ZnXzw am{X-a√ A[n-Im-chpw AΩ-am-cn-te°v

74 Sept 2017; No. 236 I¿sΩektµiw ssIam-d-Ww, Xocp-am-\-߃ FSp-°p-tºm-fn-√mØ DØ-c-hm-Zn- Xzw _p≤n-ap-´p-≠m-hp-tºmƒ AXv AΩam¿°v am{X-am-hp∂ Ahÿ amd-Wsa∂pw s{]m^. eoemΩ tPmkv A`n-{]m-b-s∏- ´p. tPm¨k¨ kn. F{_-lmw, knamwkv {]n≥kn-∏¬ s{]m^. F. FIvkv FUzn≥, APntamƒ iymw, eo\ jmPn, cmP-e-£van Pb-N-{µ≥ F∂nh¿ {]kw-Kn®p.

Achn-µs‚ FkvX-∏m≥ Ne-®n{Xw {]Z¿in∏n®p Nmhd aqhn k¿°n-fns‚ t\Xr-Xz-Øn¬ A¥-cn® {]K¤ kwhn-[m-b-I≥ Pn. Ac-hn-µs‚ 26˛mw Nc-a-hm¿jnI-tØm-S-\p-- _-‘n®v At±-l-Øns‚ hnJymX Ne-®n{Xw FkvX-∏m≥- {]Z¿in-∏n-®p. 1979 -˛¬ Pn. Ac-hn-µ≥ Xnc-°-Ybpw kwhn-[m- \hpw \n¿h-ln® FkvX-∏m≥ anI® kwhn-[m-\-Øn\pw Ombm- {K-l-W-Øn-\p-ap≈ kwÿm\ Ahm¿Uv t\Sn-bn-´p-≠v. saUn°¬ Iymºpw t_m[h¬°cW ¢mkpw {]talw, c‡kΩ¿±w, Iym≥k¿, lrZbmLmXw, am\knI tcmK߃, Aƒjntagvkv F∂nh {]Xntcm[n °p∂Xn\pw NnIn’n°p∂Xn\pambn tlmantbmhIp∏v ˛ tlmantbm∏Xn, Bbp¿thZw, {]IrXnNnIn’, tbmK F∂nhsb tIm¿ØnW°ns°m≠v Bbpjv ka{K NnIn’m]≤XnbpsS `mKambn tIcf k¿°m¿ tlmantbmhIp∏pw Imcn°mapdn dknU‚ vkv At mkntbj\pw Nmhd Iƒ®d¬sk‚dpw kwbp‡ambn saUn°¬ Iymºpw, PohnXssientcmKßsf kw_‘n® t_m[h¬°cW ¢mkpw \SØn. sIm®n tIm¿∏- td-j≥ sU]yq´n tab¿ Sn. sP. hnt\mZv DZvLm-S\w sNbvXp.

Sept 2017; No. 236 75 I¿sΩektµiw

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Carmela Sandesam No. 236; Septmeber 2017 CMI Bulletin Phone : 0484-2881804 CMI Generalate, Chavara Hills 0484-2881816 P. B. No. 3105, Kakkanad P. O Kochi - 682030

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76 Sept 2017; No. 236