881 Vidyajyoti Journal of Theological Reflection
Vol. 82 DECEMBER 2018 No. 12
* This periodical is indexed in the ATLA Catholic Periodical and Literature Index® (CPLI®), a product of the American Theological Library Association, www: http://www.atla.com. * The Journal is also abstracted in Religious and Theological Abstracts.
Guest Editorial CELEBRATING CHRISTMAS AS LITTLE CHILDREN
he real meaning and spirit of Christmas is so often lost Tin the scramble for extravagant decor, ostentatious gifts, specialized cuisine, and elaborate parties. Sadly, instead of dwelling on the spiritual dimensions of Advent, too much valuable time is spent in shopping, cake-making, gift-wrapping, card-making and house-cleaning. Even penitential actions and choir practices tend to become routinized rituals rather than experiences of purification and blessing. Instead of spending time in personal reflection and contemplative prayer, families are pressurized into a cascade of grand-scale plans, and high-speed activities. Our religious communities also tend to get pulled into the frenzy of the Christmas preparation syndrome, following cultural protocols that overpower the capacity for loving fellowship and spiritual sustenance. What we really need to do during this season is to give time and attention to a meditative remembrance of the Word made incarnate in fragile human form, honouring the revelation that Christmas inaugurates the kingdom of heaven. Our souls need to resound with the praise and salutation of the multitude of heavenly hosts who joined the angel messenger singing, “Glory to God in
Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 3 882 PEARL DREGO GUEST EDITORIAL 883 the highest heaven, and on earth peace among those he favours” not to do this. When Jesus is apprised of the matter he declares, (Lk 2:14). In the true spirit of this time, we can model the journey “Let the little children come to me and do not stop them, for it to of the shepherds till we attain the incandescent vision of beloved such as these that the kingdom of God belongs. Truly I tell you, baby Jesus reclining contentedly in the arms of Mary and Joseph, whoever does not receive the kingdom of God as a little child, rejoicing that the promise extolled by Zechariah has been realized: will never enter it” (Lk 18:15-17). For us today, worshiping the “By the tender mercy of our God, the dawn from on high will infant Jesus at Christmas is surely a source and paradigm for our break upon us, to give light to those who sit in darkness and in understanding of childhood, our respect for children and our efforts the shadow of death, to guide our feet into the way of peace” (Lk to be childlike in our daily life and in our surrender to God. The 1:78-79). We can dwell with childlike wonder on this sacred arrival of the kingdom of heaven is the reign of God, a new era scene of intimate mystery, confident that in every context it heralds in which we experience liberation at all levels, transformation of salvation from sinfulness, celebration of descending grace, the universe and an inundation of the Holy Spirit with abundant fulfillment of God’s promises, healing of wounds, cleansing of miracles. aggression, overcoming of loneliness, bonding of communities, Christmas reveals the humanity of God and the divinity of the assurance of a safe future for everyone, hope of peace in the human, through the arrival of the Christ-child. The presence of a world, aura of mercy, unifying of heaven and earth, and vitality of baby in any human family triggers dynamic changes in atmosphere supernatural childlike joy. and behaviour. A baby brings out the sweetest emotions and the We can truly savour the richness and depth of the Christmas broadest smiles of happiness. As parents and relatives focus on season by absorbing the impact of Jesus’ reply to the disciples’ the newborn they begin to feel their lives opening up to many question, “Who is the greatest in the kingdom of heaven?” (Matt more relationships and to the wider universe beyond their given 18:1). Jesus responds in a practical way by calling a child, putting horizons. Similarly, the celebration of the birth of the baby Jesus the child in their midst, and declaring, “Truly I tell you, unless you at Christmas intensifies our perceptions and feelings at the spiritual change and become like children, you will never enter the kingdom level, giving us an expanded celestial circumference. of heaven. Whoever becomes humble like this child is the greatest At Christmas we truly need to remind ourselves that God’s in the kingdom of heaven. Whoever welcomes one such child in descent into humankind in the form of a human baby contains a my name, welcomes me” (Matt 18:3-5). range of enlightening messages. Ever since that moment of divine Mark reports the same event adding that Jesus was indignant birth, the human baby has become uniquely sacred – a wellspring when the disciples stopped the people from bringing the children. of holiness. We therefore need to treat babies with overflowing He says, “Let the little children come to me; do not stop them; love, dedicated attention, wholehearted caretaking, unwavering for it is to such as these that the kingdom of God belongs. Truly continuity, and ongoing consistency. These attitudes can be I tell you, whoever does not receive the kingdom of God as a little crowned with a readiness to fulfill the needs of children, to respond child will never enter it” (Mk 10:14-16). Jesus lays his hands on appropriately to their cries for help, to inspire them to union with the children before going on his way. the divine, and to support their overall development, happiness Luke tells us that people were bringing even infants to Jesus and integrity. There are thousands of infants and children in our that he might touch them, and the disciples sternly ordered them country who suffer from rejection and abandonment and who
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 4 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 5 884 PEARL DREGO GUEST EDITORIAL 885 desperately require the basic supports for their survival and Today, the message of Jesus to be like little children needs prosperity. Christmas is a time to reach out with decisive solutions. to be heard not only by grown-ups but also by children. “Let you We get the inspiration to widen and intensify our responses child be a child” is the message that parents need to follow when to all kinds of children when we see that God is so often portrayed they narrow-mindedly demand that their children grow up fast, as a mother or father with everlasting love and care for his people. take up responsibilities and perform with excellence. In a sense “He will feed his flock like a shepherd, he will gather the lambs we need to rediscover the metaphor of child. To be a child is not in his arms and carry them in his bosom and gently lead the mother to be ignorant, immature, helpless or inefficient, but rather to have sheep” (Is 40:11). Again, God says to his people, that they are the positive characteristics of trust, surrender and serenity. A child those, is loving and wants to be loved. Its arms reach out to be held and “who have been borne by me from your birth, carried, to be accepted, nourished, embraced and comforted. carried from the womb, Spirituality today integrates the findings from the human even in your old age I am he, sciences, especially psychology. Psychologists have researched even when you turn gray I will carry you. the human personality to discover that each human being has an I have made, and I will bear, inner child that continues throughout life. This inner child is dormant I will carry and will save” (Is 46:3-4). in some parts of our day or night and in some phases of our life. Since we see ourselves as being God’s people today, we also see As grown-ups we can be ready to acknowledge the childlike and ourselves as being God’s children. “See what love the Father has even childish tendencies within ourselves. When people reach given us, that we should be called God’s children. For that is what retirement, or the stage of being a grandparent, they are often we are” (1 Jn 3:1). We need to feel God’s parental love even in surprised to find that whereas in previous years they were OK to the midst of troubles and trials, pain and problems. It is a love that be alone or individualistic, they now need the presence, company, we have not merited but which, like the love of a parent to a child, conversation and affirmation of others more than ever. They find is gratuitous and unconditional. God’s everlasting love continues themselves behaving like little children and wanting to interact with unabated and overflowing through the risen life of Jesus, not only both adults and little ones in a childlike way. Recently I had a bringing us to spiritual maturity but also rendering us dependently phone call from a grandfather who has returned from Mumbai secure and ecstatically protected, as children are in the bosom of where he and his wife had a month’s holiday with their daughter their parents. We can encourage each other to experience and and her children. He had laughter and joy in his voice when he extend this love in real, concrete ways within our families, related how much he enjoyed playing with his grandchildren – he communities and neighbourhoods, and acknowledge and nourish who was a serious, achievement-oriented bureaucratic economist. each other. We can especially help those who, as they grow older, At any stage in life, especially when going through a crisis, we seem to return to the unmet needs of childhood, or plunge can become aware of the inner child. We have a right not only to prematurely into a period of physical and emotional confusion. identify childlike desires, feelings, and reactions, but also to express We are called to be active in our loving, not just in word, but also them in appropriate ways in a variety of relationships. Many in deed, as St. John exhorts: “Little children, let us love, not in grownups do not wish to ask for what they need, even when they word and speech but in truth and action” (1 Jn 3:18). have the urge to do so and when family or community members
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 6 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 7 886 PEARL DREGO GUEST EDITORIAL 887 around them have the resources to meet these needs. They deny centred or even rebellious, as rebellion sometimes leads to healthy the existence of their inner child and in doing so deprive themselves changes in the rigidities of our structures. Aware of the breakdown of their true humanity. I learnt that Mother Teresa was alert to the of our ecosystems today we can treat the earth as a lost child needs of the abandoned and the ageing. She would give them needing recovery and restoration. Pope Francis reminds us that, loads of loving attention and make them feel truly wanted. “Christ has taken unto himself this material world and now, risen, If we take up the calling to become little children, then not is intimately present to each being, surrounding it with his affection only will we turn to God with trust and confidence, surrendering and penetrating it with his light” (Laudato Si, No. 221). Loving to the divine enfolding with childlike faith, we will also be humble the earth and all of creation is part of our Christmas childlike enough to tell others our problems, requesting their generous engagement. availability and concrete assistance. By becoming little children The Holy Family, Mary and Joseph with the divine child, will we will recognize that sometimes we may have the need to cry surely guide us in our efforts to build family and environmental on someone’s shoulder, to be playful and spontaneous, to sing or unity, community healing and ecclesial love, so that children will listen to music, to be comforted in distress, to have opportunities have a healthy environment in which to live and grow, while the to organize our lives through our feelings rather than keep fixed inner child of grownups will have safety of expression and scope timetables. for communion. To honour the divine Child of Christmas we can So this Christmas, let us be as little children as we prepare create in our place of residence, an attractive crib, image, or banner, to welcome baby Jesus in the arms of Mary and Joseph, as we committing ourselves to maintain a meditative silence in front of prepare the crib and the decorations, the food and festivities. In it several times a day. “Come Lord Jesus!” can be our refrain, this process let us keep in mind that children are loving and trustful, repeated like a Jesus prayer with childlike devotion. May we have reaching out to connect and commune, with an innate capacity to the energy this year to remake our schedules, and recast our entertain and be entertained, to be in relationship and to preserve expectations so as to be in tune, like little children, with the heavenly emotional bonds. Children gaze at each other in awe and wonder. choirs of angels, singing together, loving, glorifying the Almighty They can cry and show their distaste without condemning. While and joyfully celebrating our eternal salvation. they can be hungry, thirsty, and have unusual expectations they also have a sensitivity to the needs of others. Children are creative, Dr. Pearl DREGO imaginative and full of new ideas. They enjoy surprises and explorations. They are good at problem-solving with a great Interest in their surroundings, a curiosity for new things, a desire to move around and explore. During this season, let us comply with the message of Jesus. Let us be attentive to the inner child in ourselves and others. As we worship baby Jesus, we can with confidence allow our own childlike qualities to be enhanced. We can be present to others in kindness and sincere love, accepting them when they seem self-
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 8Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 9 888 BRAHMABANDHAB UPADHYAY 889
VJTR 82 (2018) 888-892 influence he was converted to the Christian faith. On February Brahmabandhab Upadhyay (1861-1907) 26, 1891, Rev. Heaton, a clergyman of the Church of England, baptized him. But soon he decided not to attend the Church A Prophet for all seasons services on the ground that he did not belong to the Church of Dr. J. Felix RAJ, S.J. England. In September 1891, he was baptized by Jesuit Fr. A. Bruder The author
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 10Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 11 890 J. FELIX RAJ, S.J. BRAHMABANDHAB UPADHYAY 891 He started a monthly Catholic journal, Sophia, in 1896 and philosopher was not meant to last. Brahmabandhab’s political dedicated it to the honour of St. Francis Xavier. He wanted it to sentiments proved too strong to allow him to remain for long. And be an honored instrument in carrying out his glorious work for the his and Animananda’s connection with the school at Shantiniketan freedom and welfare of India. ceased about a year after its starting. The main contribution of Upadhyaya to Indian Christian Beginning of Shantiniketan/ Visva Bharati University theology lies in his explanation of the Christian doctrine of trinity Brahmabandhav Upadhyay and his friend, Animananda as Saccidananda and the doctrine of creation as Maya. God the founded the Sarasvata-Ayatana in the tradition of the Vedas in Father is the Sat – Being, the Son is the Cit – Consciousness or Simla Street (Swami Vivekananda’s birth place), Calcutta in 1900. intelligence, and the Spirit is Ananda –Joy, fulfillment. This vision Their idea was to revive the ancient ideal of “acharya” and “shisya”. comes through a beautiful Sanskrit hymn, Vande Saccidanandam There were twelve boys with Animananda as their teacher. The Vande (“I bow to Him who is Being, Consciousness and Bliss…”), boys sat on mats. They paid no fees; the teacher received no which he composed and is today widely sung in Christian Churches salary; knowledge could not be purchased. all over India. One morning, Rabindranath Tagore, who was then hailed by Upadhyay’s Swadeshi was altogether different. He was the Upadhyay as the “World Poet of Bengal” visited the new school first man in our political history to suggest complete independence and Upadyay himself received the honoured guest. Tagore was for India. He wrote in the Sandhya: highly pleased with the school. Later Upadhayay visited Santiniketan on Tagore’s invitation. The vast fields, huge Sal trees I swear by the moon and the sun that I have heard in my heart this message of freedom. As the tree in winter gets a new life and the quiet abode captivated him. With Tagore’s request, with the touch of the breeze of spring, as you feel joy at the Upadyay who called Tagore the GURUDEV, decided to shift the return of love, as the heart of a hero dances to the call of the school at Simla Street to Santiniketan to open an ashram with trumpet of war, so a feeling has throbbed in my heart. But Animananda as the teacher. Tagore, known as Rabi Babu, himself Independence will mean both freedom from our slave complex received Animananda and his twelve boys at Bolepur in December and freedom from gerrymandering politics. 1901. Tagore’s two sons, Rathindranath and Samindranath joined Our minds have been conquered. We have become slaves. the other boys. The faith in our own culture and the love for things Indian are Animananda did not like the idea of going to Bolepur, as that gone. India will reach Swaraj the day she will again have a would mean missing his daily Mass, which he prized above the faith in herself. Ramakrishna had gone in that line. So did whole world. But on Upadhyay’s insistence, he agreed on Bamkim. So did Vivekananda. The whole mass of our people condition that he would be allowed to come down to Calcutta, must now be made to appreciate things Indian and to return every Sunday, to attend Holy Mass. The generous welcome of to our ancient way. That is Svadesh as opposed to Bidesh. the poet, and the free atmosphere which he created, removed all That is why he deprecated the begging attitude of Indians and hesitancy and Animananda put his heart and soul into the work. proposed his Swaraj-Garh: “I see the fort of Swaraj built in various That was the beginnings of today’s Vishva Bharati, places. There shall be no connection with foreigner. These forts Shantiniketan. This wonderful collaboration of a poet and a
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 12Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 13 892 J. FELIX RAJ, S.J. 893 will be purified by the incense of sacrifice, resounding with cry of VJTR 82 (2018) 893-904 victory, filled to overflowing with corn and grain.” LOURDES: “I AM THE IMMACULATE Writing a historically and theologically sensitive biography of CONCEPTION” Upadyay, Julius Lipner gives us a new perspective on the typical coordinates of Bengali cultural identity. Lipner demonstrates Dr. George NEDUNGATT, S.J. forcefully that the issues with which Brahmabandhab grappled The writer
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 14Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 15 894 GEORGE NEDUNGATT, S.J. LOURDES 895 (“The pilgrimage to Lourdes”). Six million pilgrims visited Lourdes blue ribbon, which flows down all round it. A yoke closes it in that year. St. Pope John Paul II visited Lourdes three times. And graceful pleats at the base of the neck; the sleeves are long on 15 September 2008 Pope Benedict XVI made a visit to and tight-fitting. She wears upon her head a veil which is also commemorate the 150th anniversary of the Marian apparitions. white; this veil gives just a glimpse of her hair and then falls down at the back below her waist. Her feet are bare but In 1994 I visited Lourdes. After supper there was a talk by covered by the last folds of her robe except at the point where a doctor of the Medical Bureau, which was very informative. Here a yellow rose shines upon each of them. She holds on her right I shall review the story of Lourdes and present briefly the work arm a rosary of white beads with a chain of gold shining like of the Medical Bureau. the roses on her feet. THE MARIAN APPARITIONS Bernadette recited the rosary, and the Lady joined her to say In 1858 Lourdes was a small town of about 4000 inhabitants. the Gloria at the end of each decade. Neither her sister nor her There Bernadette Soubirous caused a sensation with her report friend, however, saw anything special. Back home in the evening, that she had seen the heavenly vision of “a Lady”. Bernadette Bernadette spoke to her mother about having seen a heavenly was then fourteen years old, having been born on 7 January 1844 Lady. Her mother told her that it was all an illusion and advised at Lourdes as the daughter of the poor peasants François her not to go back again to Massabieille. But she could not believe Soubirous and his wife Louise Casterot. In 1846 was born her her mother’s verdict that what she had seen was an illusion. sister Toinette, then came in 1851 her brother Jean-Marie and in The 2nd apparition (14 February) 1855 her last brother Justin. Bernadette reports the second apparition as follows (not in The Lady who appeared to Bernadette wore a white veil and French, which she did not understand, but in the regional dialect a blue girdle, Bernadette said. The Lady also held in her hand a Occitan, in which “Lourdes” is Lorda). rosary of pearls; and there was a golden rose on each of her feet. Between 11 February and 16 July 1858 Bernadette saw the Lady I went to the parish church to get some holy water to throw eighteen times. Here I give a brief description of these Marian over the vision, if I were to see her again. When we arrived apparitions. at the grotto, we all took our rosaries and we knelt down to say them. I had hardly finished the first decade when I saw The first apparition (11 February 1858) the same Lady. Then I started to throw holy water in her Bernadette Soubirous and her sister Toinette and a friend direction saying that if she came from God she would stay, but were gathering firewood at the grotto of Massabielle. February if not, she must go. The Lady started to smile as I sprinkled her with holy water. Then I went on saying my rosary. When is very cold in France, and the poor people needed firewood to I finished it, she disappeared. make fire at home and keep themselves warm. While Bernadette was gathering firewood, she saw “a small young Lady, standing The 3rd apparition (18 February) in a niche in the rock.” She described the Lady as follows: During her third visit the “beautiful Lady” asked her to return She has the appearance of a young girl of sixteen or seventeen. to the grotto every day for fifteen days. Bernadette was told that She is dressed in a white robe, gathered at the waist with a she would be made happy, not in this world, but in the next. At
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 16Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 17 896 GEORGE NEDUNGATT, S.J. LOURDES 897 first her mother forbade her to go to the grotto again. But The 9th apparition (25 February) Bernadette begged her mother and persuaded her to allow her to Bernadette reports: go. The Lady spoke in Occitan using a remarkably formal form [The Lady] told me that I should go and drink at the fountain of request: “Would you have the goodness to come here for fifteen and wash myself. Seeing no fountain I went to drink at the days?” (In Occitan: “Boulet aoue ra gracia de bié aci penden Cave. She said it was not there. She pointed with her finger quinze dias?” In French: “Voulez-vous me faire la grâce de venir that I was to go in under the rock. I went, and I found a puddle ici pendant quinze jours?”) of water which was more like mud, and the quantity was so small that I could hardly gather a little in the hollow of my The 4th apparition (19 February) hand. Nevertheless I obeyed and started scratching the ground; Holding a lighted candle Bernadette came to the grotto after doing that I was able to take some water. The water together with her mother and two of her aunts. All together there was so dirty that three times I threw it away. The fourth time were eight people present. Bernadette’s story had caused a I was able to drink it. sensation among the people. However, they were divided in their This spring began to flow more abundantly the following day. opinions on whether or not she was telling the truth. Today 32,000 gallons of water flow every day, which is used for The 5th apparition (20 February) the baths. And the water in the piscines, in which the sick are Thirty people were present. Soubirous reported later that the dipped, is changed twice a day. Lady had taught her a prayer, which she would say every day of The 10th apparition (27 February) her life. About 800 people were present. The number of people The 6th apparition (21 February) increased gradually. More than 100 people were present. The apparition said to Bernadette: The 11th apparition (28 February) “You will pray to God for sinners.” Soubirous was interrogated afterwards Over 1,000 people were present. Soubirous was questioned by Dominique Jacomet, the police commissioner. by Judge Ribes. The 7th apparition (23 February) The 12th apparition (1 March) About 150 people were present. Among them were Jean- There were almost 1,500 people present. And a miracle was Baptiste Estrade (a tax inspector), Duffo (a court official), and reported. Catherine Latapie, a local housewife, nine months the officers from the garrison. Soubirous said later that the Lady pregnant, had a paralysis of the ulnar nerve in one arm following had told her a secret, which was only for her. It was never revealed an accident. She reported regaining full movement after bathing to anyone else. her arm in the spring. She also went into labour and had to leave The 8th apparition (24 February) almost immediately to give birth to her child. She gave an account About 250 people had gathered. The message of the Lady of these events to the local physician Dr. Pierre Romaine Dozous, was: “Penance! Penance! Penance! Pray to God for sinners! Kiss who then began to collect information on the healings that took the ground as an act of penance for sinners!” place at the spring.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 18Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 19 898 GEORGE NEDUNGATT, S.J. LOURDES 899 The 13th apparition (2 March) Bernadette reports: The Lady asked Soubirous: “Go, tell the priests to come here I went to the same place daily for a fortnight. The vision in procession and to build a chapel here.” Accompanied by her appeared every day, except on Monday 22 February and Friday two aunts, Soubirous went to convey the message to her parish 26. She repeated to me several times that I was to tell the priest, M. l’Abbé Peyramale. However, having heard her story, priests that they were to build a chapel there, that I was to go the priest forbade her to go to the grotto again, and dismissed her. to the fountain to wash, and that I was to pray for sinners. Peyramale also told the other priests to have nothing to do with During this fortnight, she told me three secrets which she the grotto; for it was the general practice of the clergy to discourage forbade me to tell anyone. I have been faithful to her order visionaries. But Soubirous was determined and returned with one until now. of the priest’s friends. Later she was questioned before the parish The 16th apparition (25 March) clergy. But the clergy could not agree on what course of action Bernadette reports: to take. And she was dismissed unceremoniously. For a fortnight I went to the grotto every day, and every day The 14th apparition (3 March) I asked her who she was. This petition always made her smile. The parish priest Peyramale had told Soubirous that the At the end of the fortnight I asked her three times requests for the procession and chapel could not be fulfilled unless consecutively. She always smiled. At last I tried for the fourth and until the Lady’s name was known. Soubirous asked for the time. She stopped smiling. With her arms down, she raised her eyes to heaven and then, folding her hands over her breast Lady’s name, but the Lady only smiled. she said, “I am the Immaculate Conception” [in Occitan, The 15th apparition (4 March) Bernadette’s dialect, “que soy era immaculada concepciou”]. About 20,000 people had gathered. Soubirous reports as Then I went back to M. le Curé to tell him that she had said she was the Immaculate Conception. He asked me if I was follows: absolutely certain. I said, Yes. In fact in order not to forget the The third time I went to see M. le Curé to tell him that the words, I had repeated them on the way. Lady had ordered me to go and say to the priests that they Four years earlier on 8 December 1854 Pope Pius IX had were to have a chapel built there. He looked at me for a moment, and then he said to me in a rather gruff tone, ‘Who defined the dogma of the Immaculate Conception as an article of is this lady?’ I answered that I did not know. Then he faith: “Mary in the first instant of her conception was, by a singular commissioned me to ask her name and to come and tell him. grace and privilege of Almighty God, in view of the merits of Jesus The next day I arrived at the grotto and started reciting the Christ, the Saviour of the human race, preserved exempt from all rosary. When the Lady appeared, I asked her from M. le Curé stain of original sin.” But what did concepcion mean? A dogmatic what her name was. But all she did was to smile. I went back definition needs explanation through catechesis, which Bernadette to M. le Curé to tell him that I had discharged his commission, lacked. but her only response was her smile. Then he said she was L’Abbé Peyramale went to Tarbes to visit the bishop and laughing at me and that I would do well not to go to her again. report the matter. The bishop, however, determined that Peyramale But I could not help going. should remain away from the grotto.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 20Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 21 900 GEORGE NEDUNGATT, S.J. LOURDES 901 The 17th apparition (7 April) unexplained by science. In 2013, the 69th miraculous healing was On 8 June 1858, the mayor of Lourdes barricaded the grotto declared. And more recently, as stated at the beginning, on 11th and stationed guards to prevent public access. Visitors were fined February 2018 the cure of Sister Bernadette Moriau was for kneeling near the grotto or talking about the grotto! recognized by the Catholic Church as the 70th miracle. To ensure that claims of cures were examined properly and The 18th apparition (16 July 1858, feast of Our Lady of to protect the town from fraudulent claims of miracles, the Lourdes Mount Carmel) Medical Bureau (bureau medical) was established in 1883 by This was the final apparition. Since the grotto was barricaded doctors affiliated to the sanctuary. The Bureau is completely under by the local government; Bernadette knelt outside the fence by medical supervision and examines the reported cures and forwards the riverbank. She said, “I thought I was at the grotto, at the same its conclusions to the International Medical Commission of distance as I was at other times. All I saw was Our Lady ... She Lourdes, which has its office in Paris. Cases approved by the was more beautiful than ever.” medical science are referred to the diocesan bishop of the person After this apparition Bernadette received no further visits from cured, and the bishop pronounces on the miraculous nature of the Lady. But Lourdes had already become public news. The the cure in the name of the Church. grotto was reopened to the people in October 1858 by order of The earliest investigations of cures were carried out by an Emperor Louis Napoleon III. Episcopal Commission of Inquiry reporting directly to the bishop In 1865 Bernadette left Lourdes to enter the religious of Tarbes and Lourdes. The commission’s work was conducted congregation of the Sisters of Charity and Christian Instruction at without medical consultation, with only clerical opinion being sought Nevers. She suffered from asthma and bone cancer. The Virgin regarding the nature of the cures. After the Medical Bureau was Mary had told her that she did not promise to make her happy established the number of recognised cures dropped dramatically in this world, but in the next. She died on 16 April 1879. She was from 143 in 1883 to only 83 in 1884. In 1891 Dr. Gustave 36 years old. She was beatified by Pope Pius XI on 14 June Boissarie, head of the Medical Bureau, wrote a celebrated book, 1925 and canonized on 8 December 1933, feast day of the L’Histoire Médicale de Lourdes, which was praised by Pope Immaculate Conception. The pope fixed that her feast day was Leo XIII. In 1905, Pope Pius X decreed that claims of miraculous to be celebrated on 16 April, but in France and Canada it is cures at Lourdes should “submit to a proper process,” that is, celebrated on 18 February. they should be rigorously investigated. The Medical Bureau LOURDES TODAY publishes a quarterly journal, Fons Vitae (“Source of Life”), which Lourdes is known mostly for its miraculous cures. The first makes known this investigation. cure was reported already in 1858. In 1861 the Medical All medical doctors with the appropriate specialization in the Commission pronounced 15 of 100 reported cures as inexplicable area of the cure have free access to the files and documents of by science. Before the year 1959 closed, 5000 cures were the Medical Bureau, which also contains accounts of all miracles reported, of which the Church declared 58 as miraculous. There both approved and disapproved. Most officially recognized cures have been all together more than 7000 cases of cures, which are in Lourdes were reported and openly discussed in the media. In the vast number of cases the judgment of the medical and
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 22Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 23 902 GEORGE NEDUNGATT, S.J. LOURDES 903 ecclesiastical authorities was upheld as beyond scientific 7) Elisa Aloi, later Elisa Varcalli, age 27, from Patti, Sicily, explanation. suffered from tuberculous osteoarthritis with fistulae at multiple sites in the right leg. She visited Lourdes on 5 June 1958. Her THE MIRACULOUS CURES cure was recognised on 26 May 1965. Here are twelve cases of miraculous cures that occurred 8) Juliette Tamburini, age 22, from Marseilles, France. through the intercession of Our Lady of Lourdes. Femoral osteoperiostitis with fistulae, epistaxis, for ten years. She 1) Pieter De Rudder (2 July 1822 - 22 March 1898) was a visited Lourdes on 17 July 1959. Her cure was recognised on 11 farm labourer who was cured of a broken leg in 1875. A bronze May 1965. cast of his bones is exhibited in the Lourdes Medical Bureau. It 9) Vittorio Micheli, age 23, from Scurelle, Italy, suffered from is one of the most famous miracles of Lourdes. sarcoma (cancer) of pelvis. The tumour was so large that his left 2) Jeanne Fretel, age 31. A student nurse from Rennes, thigh became loose from the socket, leaving his leg limp and France, Jeanne suffered for seven years from tubercular peritonitis paralysed. He visited Lourdes on 1 June 1963. He was free of with complications, extreme emaciation and oscillating fever. pain and could walk. By February 1964 the tumour was gone, Jeanne was brought to Lourdes on 10 May 1948. Comatose, the hip joint had recalcified, and he returned to a normal life. His she was given a tiny fragment of the Eucharist. She awoke and cure was recognized on 26 May 1976. was instantly and permanently cured. Her cure was recognised 10) Serge Perrin, age 41, from Le Lion-d’Angers, France, officially on 11 November 1950. suffered from recurrent right hemiplegia, with ocular lesions, due 3) Brother Léo Schwager, age 28, from Fribourg, to bilateral carotid artery disorders. He had headache, impaired Switzerland. He had multiple sclerosis for five years. He visited speech and vision, and partial right-side paralysis from February Lourdes on 30 April 1952. His cure was recognised on 18 1964. During the next six years he became a wheelchair user, and December 1960. nearly blind. While on pilgrimage to Lourdes in April 1970, he felt 4) Alice Couteault, born Gourdon, from Bouille-Loretz, a sudden warmth from head to toe, his vision returned, and he was France. Aged 34 she suffered from multiple sclerosis for three able to walk unaided. His cure was recognised on 17 June 1978. years. She visited Lourdes on 15 May 1952. Her cure was 11) Delizia Cirolli, later Delizia Costa, age 12, from Paterno, recognised on 16 July 1956. Sicily, suffered from Ewing’s sarcoma of right knee. The 5) Marie Bigot, age 32, from La Richardais, France, suffered amputation of her leg was suggested by her doctors but it was from arachnoiditis of posterior cranial fossa with blindness, refused by her mother, who took her to Lourdes. On returning to deafness, and hemiplegia. Her cure was recognised on 15 August Italy, her tumour rapidly regressed until no remaining evidence 1956. existed, although it left her tibia angulated, which required an 6) Ginette Nouvel, born Ginette Fabre, age 26, from Carmaux, operation (osteotomy) to correct. Her cure was recognised on France, suffered from Budd-Chiari syndrome (supra-hepatic 28 June 1989. venous thrombosis). She visited Lourdes on 21 September 1954. 12) Jean-Pierre Bély Age 51, French, suffered from multiple Her cure was recognised on 31 May 1963. sclerosis. He visited Lourdes on 9 October 1987. His cure was recognised on 9 February 1999.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 24Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 25 904 GEORGE NEDUNGATT, S.J. 905 Among the illnesses cured at Lourdes are mostly cancer, VJTR 82 (2018) 905-913 tuberculosis and blindness. Women constitute 80% of the sick YOUTH, FAITH AND MISSION regarded as healed miraculously. Most pilgrims come from France as are also the sick healed (55); next in the list come Italy (8) and FR. John SINGARAYAR SVD Belgium (3). The youngest sick person healed was two years old. The writer
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 26 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 27 906 JOHN SINGARAYAR SVD YOUTH, FAITH AND MISSION 907 Third, it is a question of PURPOSE. They ask: WHAT AM Emmaus, so the church must become the traveling companion I HERE FOR? Teenage life is exciting but when these years are of young people... .” (World Youth Day 1995, Manila, over, then what? After getting married and then what? What is the Philippines) deeper reason for my existence? What is my mission? Was I The church must become the traveling companion of the young, created for a definite purpose? enhancing the quality of their life. This is required, if it wishes to Fourth, it is a question of DESTINY. The youth ask: WHERE be a vibrant church. Coming to know Christ and love him and his AM I GOING? What future lies for me? If my family cannot church in a mature and transforming way is an ongoing and lifelong afford to send me to school now, how will my future be? What process for youth. The young Catholics are all called to a life of does faith have to do with my life direction? Is God really leading prayer and service, inspired by the teachings of the church. They me somewhere? Or, deeper yet, what can I look forward to? are called to encounter Jesus Christ in the sacraments and share If we are willing to listen to their questions, we will appreciate his love with others. their stories. Their stories tell us of faith journeys that inspire, disturb, The Ideal Youth and challenge. An ideal catholic youth is a balanced individual exhibiting a Question of Meaning highly spiritual life informed by absolute moral values, whose Life of every youth is faced with the question of meaning. behavior demonstrates qualities such as righteousness, honesty, Today’s youth seek meaning in different ways and through different humility and conscientiousness in everything he/she does. To avenues. Contemporary culture tries to answer this question of demonstrate the qualities of life of youth in this modern world, I would meaning. But do all the things the world seem to offer them truly like to present three goals of faith formation: i) 1. Faith Formation: fulfill youth? Is it the only way for youth? Or is there another way, It’s about Discipleship, ii) Faith Formation: It’s about Connection, a way that gives meaning to life and gives it abundantly? and iii) Faith Formation: It’s about Gifts and Growth. As Christians, the youth know that the answer to their yearnings Faith Formation: It’s about Discipleship is God, who created them, who loves them and who cares for The first goal of faith formation is to empower young people them. They also know that Jesus Christ is the Way, the Truth and to live as disciples of Jesus Christ in our world today. Young people the Life. There is much more to earthly existence than material are “searching for a noble adventure”, a compelling and challenging things and much more to the human person than just flesh and vision of life, and a cause worth their commitment. They hunger bones. The life of every youth has its worth; it has meaning and to hear the Good News that finds response in discipleship. As purpose. John Paul II lays stress on the importance of the their companion on this spiritual journey, the church helps the young church for the youth: realize the first goal of faith formation by: What is needed today is a church which knows how to respond Proclaiming the Good News of Jesus through witness and to the expectations of young people. Jesus wants to enter into word to young people, dialogue with them and, through his body, which is the church, Enabling young people to live as disciples through their to propose the possibility of a choice, which will require a involvement in service, ministry, and leadership commitment of their lives. As Jesus with the disciples of opportunities, and
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 28Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 29 908 JOHN SINGARAYAR SVD YOUTH, FAITH AND MISSION 909 Providing young people the faith skills for discipleship. Supporting families of young people by providing resources, programs and services, and Faith Formation: It’s about Connection Providing opportunities to experience and express caring, The second goal of faith formation is to draw young people service and compassion for others. to responsible participation in the life, mission and work of the Youth need love, guidance, training, discipline, and security. We faith community. Young people have a hunger for connection; they the priests and religious get on with the divine task of rearing the desire to be in relationship, to belong. Family, peer group members, young in God’s way. Possibly we need to “get off their back” and school, youth organizations, and church all make primary “walk by their side.” Every youth deserves the teaching of Christ connections for young people. The church assists the youth with and Christ-like examples. the second goal of faith formation by: Faith formation occurs within a community that is practising Being a youth-friendly community that welcomes young and growing in faith. A web of relationships and a system of people, values their participation, and calls forth their gifts, experiences form youth in the Christian faith: relationships of youth Integrating young people into the liturgical, pastoral, and with their family, with their peers, with adult leaders, with other ministerial life of the parish community, youth, and with the parish community. These relationships are Creating opportunities for young people to enter into healthy relationships of trust and respect with their peers and with supported by the parish community because of deep faith in and adults, and genuine affection for youth. Promoting Catholic identity and religious literacy through These life-changing relationships are nurtured through the life programs of adolescent catechesis. of the parish including specific programs and strategies. In this way the youth will grow with a sense of identity and responsibility. Faith Formation: It’s about Gifts and Growth Identity and responsibility help them to develop their own The third goal of faith formation is to foster the total personal personalities and talents, grow in the faith, find support and and spiritual growth of each young person. Adolescence is an encouragement, and to learn to exercise leadership in the church important time for mental, spiritual, social, and physical growth. and society. Their experiences and relationships greatly influence their healthy For the youth in general, coming together with the parish and positive development. The church strives to surround young community can be a tremendously liberating experience in which people with the best possible external scaffolds and networks of they feel total acceptance and freedom. Their community feeling caring relationships of family, school, peers, and other adults; while helps the youth to share their life, faith, concerns, questions and young people are developing their internal psychological and discoveries with the same community. The youth find opportunities spiritual backbone, their values, life skills, commitments, and moral for further growth and commitment in their lives with the help of compass. The church fulfills this third goal of faith formation by: the community. Moreover, for those youth who find difficulty with Enabling young people to develop personal relationship with the ‘institutional’ image of the church, the coming together can be Jesus, a very real and powerful experience of church and Christ. Actively supporting positive youth development and fostering healthy values and life skills,
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 30Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 31 910 JOHN SINGARAYAR SVD YOUTH, FAITH AND MISSION 911 Jesus as a Youth more vibrant their faith relationship with the risen Christ becomes. Jesus died on the cross at the age of 33. It shows that Jesus They enter upon a process of conversion in their own life and begin was on in the prime of his youth when he went through the suffering to live it in a new way, breaking their alienating attachments to sin. and torment for the cause of the poor who suffered injustice in At Nazareth Jesus proclaimed to everyone that his mission society. As a youth Jesus lived his life with conviction, dedicated was “to bring the good news to the poor, to proclaim liberty to to the values of the kingdom of God. During his earthly ministry, the captives and sight to the blind, to set the downtrodden free, Jesus struggled with emotions to make decisions in life, like any and to proclaim the Lord’s years of favour” (Lk 4: 18). And by other human being. He always stood for justice and gave his life the example of his own life, a life centred around his loving so that we may have equality, fraternity and harmony in the world. obedience to the Father, by his teachings on love and forgiveness, Jesus is a perfect model for the youth. through his humble work as a carpenter’s son at Nazareth, in his revelation of God’s goodness and mercy to the sinful, and by his Jesus and the Kingdom willingness to take risk – by all these means he showed eloquently When Jesus walked the streets of Palestine two thousand what it meant to work to build the kingdom of God. years ago, no one could come face to face with him and still remain indifferent. In fact, the crowds followed him, children surrounded The Church at the Service of the Kingdom him, the Pharisees questioned him, and many remained astonished As the second Vatican Council says: “The joy and hope, the at his words often failing to penetrate his life-giving message. A grief and anguish of the men [and women] of our time, especially young man approached him and asked: “What must I do to have of those who are poor or afflicted in any way, are the joy and eternal life?” (Mt 19: 16). That question on the lips of the young hope, the grief and anguish of the followers of Christ as well” person was a most important question about the meaning of his (GS, 39). Today the young find the church the best place to meet life. By way of reply, Jesus showed his deep love for the young Christ and to share his life and mission. Through their experience man; he touched the existential realities of his life. Finally, he pointed of friendship and deep interpersonal relationships, sharing and to himself as the answer to his search, as the one who gives full solidarity, a sense of festivity and a taste of ogetherness – they meaning to life, “Come, follow me” (Mk 10: 21). In Jesus Christ experience the church as a deeper communion and universal the young people of today find fulfillment of the desires of theirs service. All this is typical of the youth groups. Having made an act hearts and the goal of theirs lives; and they respond to the of faith in the church, the young place the Word of God and the challenges they face. sacraments at the centre of their life and take an active part in the By knowing him and relating to him, they acquire a whole pastoral work of the particular church. new outlook on life. They become convinced that life indeed is Participating in the Building of the Kingdom worth living. They realize that life is a gift and a responsibility. Faith cannot be reduced to mere intellectual assent. It is They begin to see themselves as ‘subjects’ responsible for their committing one’s life to the mission of Christ and his church as an own growth. And, like Christ they grow “in wisdom, in stature, individual and as a part of the community. And so the young train and in favor with God and with people” (Lk 2:52). The more they themselves to generosity and availability. They reach out to their begin to feel his presence in their everyday lives, the deeper and own companions, especially those in need. They throw themselves
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 32Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 33 912 JOHN SINGARAYAR SVD YOUTH, FAITH AND MISSION 913 into the work of social justice, showing solidarity with those who person’s whole life becomes a meeting place with God in and are struggling and suffering. They strive to be heralds of peace through Jesus Christ. Life is accepted with a sense of gratitude and harmony in society. and responsibility, with zest and optimism. It is seen and carried Thus youth ministry becomes an encounter between the out as collaboration with God’s design. The mystery of the Cross young and the kingdom and between their own search for meaning is embraced, felt and celebrated in daily life. and their commitment in service. The young joyously discover At the same time, the young persons also meet Christ in the their own call as a prophet in the Father’s design of salvation to ecclesial community. They have a deep sense of belonging to the all. In the process, they also discover a sense of vocation in their church, take part in her life and mission, and bring their faith in own lives, viz., God calls each of them to serve him and to help Jesus Christ to bear on every aspect of secular and culture life, build his kingdom in the world, as a lay person or as a priest or so as to ‘redeem’ the world and extend God’s kingdom religious. In this way the vocation they choose and live out in their everywhere. lives becomes the mature and indispensable fruit of all their human Jesus is a role model for the youth because of his great growth – youth fully alive. leadership qualities and his ability to listen to the problems of the poor and afflicted in society. The youth see Jesus as a great visionary Youth Spirituality of his time who always fought against the inhuman behavior of When young people allow themselves to be led by the some in society. Jesus in the prime of his youth laid down his life impulses of the Spirit in their own lives, they live what I call youth for the truth. We need to give more importance to the values of spirituality. While it envelops their hectic activity and variability, the kingdom of God, like equality, justice, love and fraternity. their life is full of exuberance. It is an invitation to the young to Beside, we need to promote relationship with God, with other have a certain spiritual depth in their lives. It is a matter of human beings and nature. The young have a greater part to play appreciating the moments of silence in their lives, acquiring the in the mission of the church, which is the mission of God. Let us ability to reflect on their daily experiences and being able to hope that the youth of today will take up the task of Christ with perceive reality at a deeper level as penetrated by the presence full vigour, exercising their leadership roles in the church and society. of Christ. Filled with the joy of the risen Lord and under the Jesus their model and icon will guide the youth in their work to influence of the creative Spirit, the young strive to incarnate build God’s kingdom. themselves deeply into the life of the church and society. Sharing in the agony of his death and participating in the joy Conclusion of his resurrection, through their encounter with him in the The Christian youth long to see a new face of the Indian church, sacraments of the church (particularly the Eucharist and the where they can find answers to the basic questions of their lives sacrament of Reconciliation), youth relive in their daily lives the and where they can encounter the living Jesus. And as they tell spirituality of the death-resurrection and suffering-glory of Christ. one another the stories of Jesus in their lives, they will also contribute In this way they grow towards maturity in Christ, having found an towards realizing God’s plan for all people, in communion with answer to their fundamental questions – about the reason of their their elders in the church. lives, agony of human suffering and value of freedom. A young
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VJTR 82 (2018) 914-915 affection. We wish to continue the journey now in every part of DOCUMENT the earth where the Lord Jesus sends us as missionary disciples. The Church and the world urgently need your enthusiasm. LETTER FROM SYNOD FATHERS Be sure to make the most fragile people, the poor and those TO YOUNG PEOPLE wounded by life your traveling companions. You are the present; be a brighter future. At the Conclusion of the Ordinary General Assembly of the Synod of Bishops on “Young People, Faith, and Vocational [http://press.vatican.va/content/salastampa/it/bollettino/ pubblico/2018/10/28/0790/01710.html#letteraen] Discernment’ – October 28, 2018 e the Synod Fathers now address you, young people Wof the world, with a word of hope, trust and On Being a Neighbour consolation. In these days, we have gathered together to hear the Pope Francis voice of Jesus, “the eternally young Christ”, and to recognize in Being a neighbour means bringing the newness of God into Him your many voices, your shouts of exultation, your cries, and the lives of our brothers and sisters. It serves as an antidote to your moments of silence. the temptation of easy answers and fast fixes. Let us ask We are familiar with your inner searching, the joys and hopes, ourselves whether, as Christians, we are capable of becoming the pain and anguish that make up your longings. Now we want neighbours, stepping out of our circles and embracing those who you to hear a word from us: we wish to be sharers in your joy, are not “one of us”, those whom God ardently seeks. A temptation so that your expectations may come to life. We are certain that so often found in the Scriptures will always be there: the with your enthusiasm for life, you will be ready to get involved so temptation to wash our hands. That is what the crowd does in that your dreams may be realized and take shape in your history. today’s Gospel. It is what Cain did with Abel, and Pilate with Our weaknesses should not deter you; our frailties and sins Jesus: they washed their hands. But we want to imitate Jesus must not be an obstacle for your trust. The Church is your mother; and, like him, to dirty our hands. He is the way (cf. Jn 14:6), she does not abandon you; she is ready to accompany you on who stopped on the road for Bartimaeus. He is the light of the world (cf. Jn 9:5), who bent down to help a blind man. Let us new roads, on higher paths where the winds of the Spirit blow realize that the Lord has dirtied his hands for each one of us. stronger – sweeping away the mists of indifference, superficiality Let us look at the cross, start from there and remember that and discouragement. God became my neighbour in sin and death. He became my When the world that God so loved, that he gave us his only neighbour: it all starts from there. And when, out of love of him, Son, Jesus, is focused on material things, on short-term successes, we too become neighbours, we become bringers of new life. on pleasures, and when the world crushes the weakest, you must Not teachers of everyone, not specialists in the sacred, but help it to rise up again and to turn its gaze towards love, beauty, witnesses of the love that saves. truth and justice once more. [From the Homily of Pope Francis during the Mass For a month, we have walked together with some of you and for the closing of the Synod of Bishops, 28.11.2018] with many others who have been united to us through prayer and
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VJTR 82 (2018) 916-918 challenges & psychology of young people and extract the best “WE SEARCH CHRIST IN THE CHURCH” out of them just as Jesus did with his disciples. I belong to a country where, in cities, young people are drawn Percival HOLT towards fast money, growing corporate culture and imitation of the western lifestyle, leading to increased addictions and getting Percival Holt is the National President, Indian Catholic Youth Movement and National Youth Commission of the Conference of Catholic Bishops of India into quick relationships both physically and emotionally. Whereas, (CCBI). He was an Auditor at the recently concluded XV Ordinary General in rural areas, still lack of education, poverty, narrow mindedness, Assembly of the Synod on youth. He had also taken part in the Pre-Synod oppression, anti-social practices are quite prevalent. meeting of young people during 18-24 March 2018 in Rome. What follows is his Intervention in the Synod on 16 October 2018. We are growing in an environment where high population dictates the norms of life and success; consequently extreme ear Holy Father Pope Francis, Synodal Fathers and my competition in education and career is making many disappointed, Dfellow ministers in the mission of Christ. depressed, mentally disturbed and also migrate in huge numbers. I lead the Catholic Youth of India as the National President Political chaos, corruption & communal disharmony are on the of Indian Catholic Youth Movement under the Bishops Conference rise. of India. Young people are stretched between design and desire, “Youth are like fire. We flame, we bring light, give warmth i.e., between what has been passed on and what we believe in. but are also under the threat of getting extinguished. Today The church has been shying away from giving us authentic we are flickering, we may either blow off into the darkness expressions and clarifications. Today there is a plethora of or blow up into wildfire to burn down everything. The church information and awareness to dilute traditional teachings and needs to kindle these sparks into the right flames.” lifestyle. We need to have more open spaces for community In my life, at a point when I was discerning my vocation to building and missionary experiences. priesthood, I had the wise guidance of a Bishop and few priests. Young people have creative ideas and are innovative. In understanding faith beyond being a ritualistic Christian I had Giving them the opportunities to contribute, explore and gain my youth director and some sisters who enabled me to fall in love expertise is important, just as Jesus sent out his disciples to perform with Christ & his church, and become a leader and inspiration to their apostolic ministry, who returned overwhelmed with what they many. But I also saw many young people who yearned for such had achieved. And I saw this true when 2 parish priests in my consecrated persons in their lives but could not find one. Many diocese entrusted full responsibility of the church construction to of them struggled in life, while others have given up and some lost. the youth group, who not only supervised the work day & night Young people today prefer seeking assistance from others but also creatively helped raise huge funds and in cost cutting. rather than consecrated people. I must not say, but this needs to I have 2 concrete proposals: be addressed – many of our priests today are a poorer inspiration 1. The Holy See should ask every country to hold a similar than lay people. Understanding what is going wrong is crucial synod of all Bishops at the local level, in order to discuss and before priests are reduced to meagre ritual-performers. pass on the deliberations & outcome of this synod to every Seminarians need to be groomed to nurture and handle the
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Bishop and draw a National pastoral plan for “youth ministry” VJTR 82 (2018) 919-924 in every country. A MEDITATION 2. We need to create more organized forums for young people in parishes & institutions, catering to holistic formation, providing CHRISTIAN PERSPECTIVES ON BEING HUMAN opportunities for spiritual, social, educational, skills & An Alternative Vision professional growth, under the leadership of young people itself & mentorship of a Chaplin, in every diocese, under the aegis Dr. Poulose MANGAI, S.J. of the bishops’ conference, that will create a network of young The writer
[http://www.synod2018.va/content/synod2018/en/youth-testimonies/ Fundamental Theological Affirmations percival-holt—indian-catholic-youth-movement—india.html] God created human beings in his love out of his sovereign freedom. As creatures we depend on God for our life and existence. God created human beings in a community of men and women who are equal in their humanity. God created men and women in his image and likeness with freedom and rationality and with a capacity for personal communion with him. It is God’s plan that human beings be stewards to the rest of God’s creation and live in fellowship with God and creative harmony with the world.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 40 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 41 920 POULOSE MANGAI, S.J. CHRISTIAN PERSPECTIVES ON THE HUMAN 921 Human beings are created to live in loving communion with It enables us to transcend ourselves and makes us available to God who always extends his love to them. From the beginning of our neighbours. It infuses love in us and leads us onto the path of history human beings have violated the love and fellowship that love and fellowship. God has lovingly offered, broke the bond of love among them Grace has a corporate character too. It is incarnated not only in and also crossed the limits of caring stewardship in their relationship our personal lives but also in our collective and institutional structures. towards the created world. This is sin and now we live in a world An institution embodies social grace insofar as it fosters authentic wounded by sin. We too bear the wound of sin in us. Sin exercises human development and common good. They incarnate and mediate its power on us from within and also from without. God’s grace to the extent that they nurture our concerns for justice, Jesus Christ, the incarnate Son of God, has shown us the truth, solidarity, etc. Graced institutions spring up from the energies path of authentic humanity by his life in the service of God’s reign: of graced people. They impel us to be gracious persons and lead us in his total obedience to God, in his selfless love for people, in his to self-transcending love. Human institutions are never embodiments preferential care for the weak and the vulnerable. Jesus is God’s of grace alone. They are ordinarily tainted by human sin. presence to people. In his person and his ministry, Jesus embodied The presence of grace in our lives and in our history is the God’s love and mercy. He is the perfect image of the invisible presence and growth of God’s reign. Establishing communities of God, the perfect human. To be authentically and fully human is to be justice and love is partial anticipation in time of the fullness of grace conformed to Christ. His resurrection has revealed humanity’s final which will be given to us from above at the final flowering of God’s destiny. By grace, it is possible for us to follow Jesus Christ and live reign. Meanwhile, evil continues to exist, often raising questions about our humanity authentically as God’s children. It is possible for all to the truth and efficacy of grace. But Christian faith affirms that final welcome God’s reign in their lives and become a family of God. victory is not of evil and sin but of God’s love and power. Grace is real human experience. Grace means God’s love reaching out to human beings. All the theistic religions (of bhakti Interior Dispositions traditions) testify to the experience of a personal God reaching The above faith statements call for certain interior dispositions out to human beings in love. Grace denotes the gratuity of God’s and attitudes. love reaching out to us without any merit on our part. It is God’s I am a creature before God dependent on him but at the personal self-gift and presence to all people. same time called to enter into loving communion with him. It is Divine grace makes a qualitative difference in our being and joyful to know that God in his grace considers me worthy of his acting. It touches us in the context of our lives and transforms us. love and fellowship. My heart rejoices in this divine vocation and It heals the woundedness of human beings deep within the self. is filled with love, humility and gratitude towards God. I love and It perfects and completes us. It acts upon human freedom which praise him for creating me and calling me to commune with him. is already God’s gift. It frees our freedom and gives it the capacity I am open to the mystery of the divine imprint in me and in others to consistently and with ease choose what is good. It frees us around me which commands my love and reverence. I also from bondage to sin, from inner constraints, from unholy passions recognise the hold of sin on me. But I trust that I can, by grace, and from fear of death. By grace, freedom increasingly becomes overcome the power of sin that limits my growth to fuller humanity the capacity to love. Grace frees us for God and for God’s plan. and grow into becoming a more authentic person.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 42Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 43 922 POULOSE MANGAI, S.J. CHRISTIAN PERSPECTIVES ON THE HUMAN 923 All human beings share the same origin in God and the same Freedom, which is a sign of the divine image in the human, destiny in God, and we are brothers and sisters. We are called is a value that needs to be respected and nurtured. Every human to a special commitment towards poor and suffering people whose being is a subject and may never be treated as a means to any human dignity is most threatened and wounded. The immensity of end. Human being is the author and goal of economic and social evil and suffering around me will not throw me into despair. I become life. Therefore the organization of economic and social life must more human when I lovingly and with respect accompany the suffering be at the service of human beings. people in their aspirations and struggles for fuller humanity. Humanity is one family with common origin and common I consider the earth my home and a gift. I love its beauty and destiny in God. Humanity can be built into a family only if the enjoy its blessings. I treasure them and desire to use them with values of love, justice, truth, forgiveness, compassion, etc. are care and concern knowing that these belong not only to me but fostered. also to the entire humanity in the present and future generations. Creation is God’s gift and created goods are destined for the I desire that the riches and the beauty of the earth be enhanced good of all humanity. Human beings have a special responsibility and preserved for those who follow us. towards the creation and must live in dynamic harmony with it. Exploitation of the earth for selfish interests is a grave sin against Fundamental Values humanity of the present and future generation. The Christian understanding of human person upholds and cherishes certain values. We may point out some of these values. Essential Commitments First comes the dignity of every human person irrespective of One’s authenticity is tested not merely by the values and gender, race, language, region, religion, caste, or socio-political convictions one holds but also by the commitment one shows in and economic status. The dignity does not come from any of these translating these values and convictions into actual praxis. We give accidental factors but from the fact of being created by God in below a few examples of the kind of commitments that are called for. His image and likeness and called by God to personal communion My conviction regarding the inviolable dignity of the human with him. person must lead me to do my best in promoting it. Promotion of Human life is precious and care must be taken to protect and human dignity can take different forms: working for better living nurture it especially where it is most vulnerable and defenceless. conditions for the poor, creating job opportunities for the Man and woman are equal with regard to their common unemployed, educating children, promoting adult literacy, humanity and are co-equal partners in the affairs of the world. empowering women, abolition of slavery and bonded labour, Neither is subject to the other. God has created us as embodied overcoming discriminations on the basis of caste and creed, etc. and sexual beings. Human body and human sexuality are good Respect for human dignity necessarily implies certain rights and and worthy of respect. The incarnation of the Son of God into our freedoms: freedom of conscience, freedom of religion, right to world affirms the beauty and goodness of human body and the work, right to reasonable recreation, right to basic health care, bodily and material dimensions of human life. The body of a man etc. The vulnerable sections of society must be guaranteed certain or a woman is endowed with the capacity to express and share rights and protective discriminations: women, children, poor, dalits, love. It cannot be a commodity for economic or sexual exploitation. adivasis, unorganised sectors, etc.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 44Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 45 924 POULOSE MANGAI, S.J. 925 The sacredness of human life calls for commitment to nurture VJTR 82 (2018) 925-960 it, enhance it and protect it from unwarranted assaults. Human life must be cared for from the beginning to its natural end. INDEX OF VOLUME 82 (2018) The conviction that humanity is one family enjoins upon us a commitment to promote harmony and reconciliation in society. E D I T O R I A L S Justice, love and forgiveness are the building blocks of reconciliation. Evils like untouchability and caste prejudices militate Deep Faith – Mighty Challenges Pope Francis against harmony and peace. The organization of civic life must be Visits Myanmar and Bangladesh based on a participative process of decision-making in which all Dr. Stanislaus Alla, S.J. 3 are adequately represented. Showcasing the Republic Dr. Poulose Mangai, S.J. 81 The universal purpose of created goods calls for a more To Be a Responsive Church in India Today equitable distribution of goods and property. The benefits of Dr. Poulose Mangai, S.J. 161 science and technology must enhance the life of all, not of a ‘Tell God Everything!’ Dr. Stanislaus Alla, S.J. 241 minority. We must stop all reckless exploitations of the earth. The A New Liturgical Memorial of Mary as Mother resources of the earth must be used with a sense of responsibility of the Church Dr. Poulose Mangai, S.J. 321 towards the eco-system and also towards future generations. Extra From Nirbhaya to Asifa. Rapes and More Rapes efforts are called for in order to preserve the beauty, dynamic Dr. Poulose Mangai, S.J. 401 equilibrium and treasures of the earth and its biodiversity. A Condemnable Attack on Swami Agnivesh Dr. Anthony Dias, S.J. 561 Conclusion The human being is not thrown into a meaningless world but Rebuilding Kerala after the Floods placed on earth by a loving God with a purpose. Every human Dr. Poulose Mangai, S.J. 641 being is a subject not an object or machine, a mystery that inspires Pennsylvania Report and After … reverence and love, not an absurd existent that may be disregarded. Dr. Poulose Mangai, S.J. 643 The other human being is not an anonymous stranger but a Satyagraha and Sarvodaya. Some Thoughts neighbour, a brother/sister. We are graced by the light and love for the 150th Year of Gandhi’s Birth of a benevolent personal God who is our Creator and Father. We Dr. Poulose Mangai, S.J. 721 are called to share among ourselves the same divine light and New Saints, Reform and Renewal love. Christian anthropology challenges us to rise above a material Dr. Stanislaus Alla, S.J. 801 economics of production and profit to the spiritual realm of Celebrating Christmas as Little Children mystery, love and reverence, while being grounded in the earthly Dr. Pearl Drego 881 realities of today at the same time.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 46 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 47 926 INDEX OF VOLUME 82 (2018) BOOK REVIEWS 927
D O C U M E N T S 474, 647, 724 679, 721, 919 Gonsalves, Peter, SDB, 808 Manjaly, Sandhya, HCM, 504 Catholic Biblical Association of India (CBAI). The Message Gonsalves,Francis, SJ, 164, Mecherry, Antony, SJ, 8 of Hope to a World in Crisis: Biblical Perspectives. Final Statement 263, 565 Menamparampil, Abp. Thomas, 2017, 223. H., Joe Bala, 289 SDB, 86, 184 Catholic Bishops’ Conference of India (CBCI). United in Holt Percival, 916 Monteiro, Lancy, SJ, 454, 851 Diversity for a Mission of Mercy and Witness. Final Statement John O’Brien, 201 Mullick, Soroj, SDB, 105 2018, 481. Kalambukattu, Naiju Jose, Nedungatt, George SJ, 234, Indian Theological Association (ITA). ITA Statement 2018 CMI, 306 893 Challenges of Religious Nationalism in India Today. A Theological Kanniyakonil, Scaria, 245 O’Brien, John,121 Response, 774. Karekatt, Raphael, MSFS, 752, Olalekar, Prashant SJ, 540 Indian Theological Association (ITA). ITA Statement 2017 – 832 Punnapadam, Thomas, SDB, Forty Years of ITA: Milestones and Signposts, 60. Karimundackal, Thomas, SJ, 278, 362 Pope Francis. Address to Participants in the Conference on 325, 423, 729 Raj, J. Felix, SJ, 768, 888 Violence Committed in the Name of Religion, 182. Kuttianimattathil, Jose, SDB, Sahajananda, John Martin, 531 Pope Francis. Catechesis on the Holy Mass, 474. 405 Saldanha, Julian, SJ, 439 Pope Francis. Catechesis on the Holy Mass: The Eucharistic Ladislaus, I. Joseph, 606 Samaha, John M., SM, 349 Prayer, 316. Löwner, Gudrun, 35 Singarayar, John, SVD., 523, Pope Francis. Letter to the Bishops of India, 73. Mangai, Poulose, SJ, 81, 161, 905 Pope Francis. Letter to the People of God, 647. 321, 340, 401, 625, 641, 643, Tirimanna, Vimal, CSsR, 487 Synod of Bishops (2018). Letter from Synod Fathers to Young People, 914. B O O K R E V I E W S A U T H O R S Amaladass, Anand, SJ & Victor Edwin, SJ, eds. Lord the Air (This includes authors of editorials but excludes writers Smells Good. Felicitation Volume in Honour of Fr. Paul of book reviews listed on p. 927) Jackson, SJ, 557 (Pearl Drego) Berkman, John, Searching for a Universal Ethic: Alla, Stanislaus, SJ, 3, 241, 801 D’Silva, Noel, 796 Multidisciplinary, Ecumenical, and Interfaith Responses to the Anagwo, Emmanuel Chinedu, Dias, Anthony, SJ, 561 Catholic Natural Law Tradition, 393 (Stanislaus Alla, SJ) 586 Duderija, Adis, 691 Castelo, Daniel, Pentecostalism as a Christian Mystical Coelho, Blaise, 370 Egere, Inaku K., 697 Tradition, 719 (Rajakumar Joseph, SJ) D’Almeida, Anil, SJ, 654 Ezhakunnel, Francis, SJ, 140 Dayal, John, Leena Dabiru & Shabnam Hashmi, eds. Drego, Pearl, 881 Francis, Pope, 73, 182, 316, Dismantling India: A 4 Year Report, 635 (Ammu J. Christopher)
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 48 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 49 928 INDEX OF VOLUME 82 (2018) CONTENTS: JAN – DEC 2018 929 Edwin, Joseph Victor, SJ, Seeking Communion: A Collection Puthenpurackal, Johnson J., OFM Cap., Consecrated Life: of Conversations, 638 (Pearl Drego) Challenges and Prospects, 477 (Stanislaus Alla, SJ) Herbert,Tony, SJ, Disturbing the Dust: Note from the Thonippara, Francis & Sunny Maniakkunnel, Catholic Margins, 718 (Saju Bastian, SJ) Contribution to the Indian History, Society and Culture - Joseph, Rajakumar, SJ, Rediscovering Rebirth and 19th and 20th Centuries, 877 (Peter Emmanuel) Discipleship in Baptism, 78 (Christopher G. P.) Uzhunnalil,Tom, SDB, By the Grace of God: Recounting 557 Kanichikattil, Francis, Search for Liturgy in India, 396 (Anto Days of Terrorist Captivity in War-Torn Yemen – An Amarnad, CMI) Autobiography, 398 (Thomas Punnapadam, SDB) Karekkainen,Veli-Matti, Creation and Humanity. A Westphal, Merold, Kierkegaard’s Concept of Faith, 555 Constructive Christian Theology for the Pluralistic World, (+Abp. Anil Couto) Vol. 3, 558 (P.T. Mathew, SJ) Karimundackal,Thomas, SJ, A Call to Commitment: An C O N T E N T S: J A N – D E C 2 0 1 8 Exegetical and Theological Study of Deut 10:12– 11:32, 394 JANUARY 2018 (J. Jeevan Kumar) Kuruvilla, Pandikattu, SJ & Jose M. Vadappuram, SJ, eds. EDITORIAL: Deep Faith – Mighty Challenges Francis Effect: Fifty-One Articles on Pope Francis’ Insights, Pope Francis Visits Myanmar and Bangladesh 399 (Arun Abraham, CST) Dr. Stanislaus Alla, S.J. 3 Lewis, Hedwig, SJ, Give Wings, Will Fly: Uplifting Stories, Archbishop Aleixo de Menezes OSA, A Portuguese 379 (Stanislaus Alla, SJ) Fidalgo: Behind the Curtain Loader,William, Jesus in John’s Gospel: Structure and Issues Dr. Antony Mecherry, S.J. 8 in Johannine Christology, 799 (Jude Rajesh) Holy Food in Sikhism – Hospitality Crossing Boundaries Manokaran, J.N., Christ and Mission Mandate for Cities., Gudrun Löwner 35 239 (Julian Saldanha, SJ) Document: ITA Statement 2017. Forty Years of ITA: Mattison, William C. III, Searching for a Universal Ethic: Milestones and Signposts Multidisciplinary, Ecumenical, and Interfaith Responses to the Indian Theological Association 60 Catholic Natural Law Tradition, 393 (Stanislaus Alla, SJ) Document: Letter to the Bishops of India McCahill, Bob, I Am Indeed Their Brother: Loving and Pope Francis 73 Serving Allah’s Poor, 637 (Pearl Drego) BOOK REVIEW 78 Owens, Bernie, SJ, More than You Could Ever Imagine: On Our Becoming Divine, 478 (Stanislaus Alla, SJ) FEBRUARY 2018 Pichalakkattu, Binoy, SJ, Bridging Mathematics, Philosophy EDITORIAL: Showcasing the Republic and Theology: Fuzzy Logical Thinking for Science-Religion Dr. Poulose Mangai, S.J. 81 Dialogue, 156 (Job Kozhamthadam, SJ) Is Secularization Moving towards Self-Criticism?
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 50 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 51 930 INDEX OF VOLUME 82 (2018) CONTENTS: JAN – DEC 2018 931 The ‘Creative Minority’ that Invites Thought – Part I APRIL 2018 Abp. Thomas Menamparampil, SDB 86 The New Approach to Youth. A Study on the EDITORIAL. ‘Tell God Everything!’ Preparatory Document of Synod 2018 Dr. Stanislaus Alla, S.J. 241 Dr. SorojMullick, SDB 105 Autonomy and the Marketing of Human Organs Comparative Theology: A Review – Part I from Living Donors Dr. ScariaKanniyakonil 245 John O’Brien 121 United in Diversity for a Mission of Mercy Jesuit Formation Yesterday and Today and Witness – Part II Dr. Francis Ezhakunnel, S.J. 140 Dr. Francis Gonsalves, S.J. 263 The Eucharistic Bond BOOK REVIEW 156 Dr. Thomas Punnapadam, SDB 278 MARCH 2018 A Paradigm Shift for Integral Human Formation of Priests Joe Bala H. 289 EDITORIAL. To Be a Responsive Church Eco-Theological Vision and the Syro-Malabar in India Today Dr. Poulose Mangai, S.J. 161 Eucharistic Celebration United in Diversity for a Mission of Mercy Dr. Naiju Jose Kalambukattu, CMI 306 and Witness – Part I DOCUMENT: Catechesis on the Holy Mass: Dr. Francis Gonsalves, S.J. 164 The Eucharistic Prayer Pope Francis 316 DOCUMENT: Address to Participants in the Conference on Violence Committed in the Name MAY 2018 of Religion Pope Francis 182 EDITORIAL. A New Liturgical Memorial of Mary Is Secularization Moving towards Self-Criticism? as Mother of the Church The ‘Creative Minority’ That Invites Thought – Part II Dr. Poulose Mangai, S.J. 321 Abp. Thomas Menamparampil, SDB 184 When the King Crosses the Line: The Figure of David Comparative Theology: A Review – PART II in 2 Samuel 24 – Part I John O’Brien 201 Dr. Thomas Karimundackal, S.J. 325 DOCUMENT: The Message of Hope to a World Christian Call to Holiness in Today’s World: in Crisis: Biblical Perspectives. Final Statement 2017 Reflections on Gaudete et Exsultate Catholic Biblical Association of India 223 Dr. Poulose Mangai, S.J. 340 Fatima 1917-2017 Dr. George Nedungatt, S.J. 234 Mary as Model and Type of the Church in the BOOK REVIEW 239 Liturgical Year Bro. John M. Samaha, S.M. 349 The Paschal Experience Dr. Thomas Punnapadam, SDB 362
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 52 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 53 932 INDEX OF VOLUME 82 (2018) CONTENTS: JAN – DEC 2018 933 REVIEW ARTICLE. Cultural Models of the Church Schools for the Kingdom Dr. Blaise Coelho 370 Fr. John Singarayar, S.V.D. 523 BOOKREVIEWS 393 Transcendence and Transformation Bro. John Martin Sahajananda 531 JUNE 2018 Cocreate Cosmic Compassion. A Holistic Perspective for Our Times Dr. Prashant Olalekar, S.J. 540 EDITORIAL. From Nirbhaya to Asifa. Rapes and More Rapes Dr. Poulose Mangai, S.J. 401 BOOK REVIEWS 555 The Basis for Creating a “Culture of Encounter” to AUGUST 2018 Travel together with all People in Understanding and Solidarity EDITORIAL. A Condemnable Attack on Jose Kuttianimattathil, SDB 405 Swami Agnivesh Dr. Anthony Dias, S.J. 561 When the King Crosses the Line: The Figure of David Present Your Bodies as a Living Sacrifice: Reading in 2 Samuel 24 – Part II Placuit Deo in Today’s Indian Context Dr. Thomas Karimundackal, S.J. 423 Dr. Francis Gonsalves, S.J. 565 The Making of a Local Church Celebrating Divine Worship with Faith Dr. Julian Saldanha, S.J. 439 Dr. Emmanuel Chinedu Anagwo 586 Adherence to Symbols: A Theology of Faith for Social and Religious Spirituality of St. Mother Teresa Interreligious Dialogue Dr. Lancy Monteiro, S.J. 454 Dr. I. Joseph Ladislaus 606 DOCUMENT. Catechesis on the Holy Mass Through Love Be Servants of One Another! Pope Francis 474 Significance of Service in Christian BOOK REVIEWS 477 Thought and Life Dr. Poulose Mangai, S.J. 625 BOOK REVIEWS 635 JULY 2018 SEPTEMBER 2018 DOCUMENT. United in Diversity for a Mission of Mercy and Witness. Final Statement 2018 EDITORIAL: Rebuilding Kerala after the Floods Catholic Bishops’ Conference of India 481 Dr. Poulose Mangai, S.J. 641 A Few Pastoral Guidelines for a Good Confessor EDITORIAL: Pennsylvania Report and After … Emerging from Amoris Laetitia Dr. Poulose Mangai, S.J. 643 Dr. Vimal Tirimanna, CSSR 487 DOCUMENT. Letter to the People of God Women in the Fourth Gospel. Mouthpieces of Pope Francis 647 Johannine Theology Vocation to Live Religiously Poor in India Dr. Sandhya Manjaly, HCM 504 Anil D’Almeida, S.J. 654
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 54 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 55 934 INDEX OF VOLUME 82 (2018) CONTENTS: JAN – DEC 2018 935
The Kingdom Thrust of the Parable of the Peace Education for India. An Idea Whose Time Good Samaritan Dr. Poulose Mangai, S.J. 679 Has Come Back Dr. Peter Gonsalves, SDB 808 Theological Conversation. “Qur’an is a Dialogical Method of Gentle Persuasion of Francis De Sales and Dialectic Conversation between the Divine in the Era of Pope Francis – Part II and Humanity” Dr. Adis Duderija 691 Fr. Raphael Karekatt, MSFS 832 Social Media and Youth Formation: Participative God’s Presence and Theological Tensions in a Technology and Ecclesial Transformation Theology of Interreligious Dialogue Dr. Inaku K. Egere 697 Dr. Lancy Monteiro, S.J. 851 BOOK REVIEWS 718 BOOK REVIEW 877
OCTOBER 2018 DECEMBER 2018 EDITORIAL. Satyagraha and Sarvodaya. Some Guest Editorial: Celebrating Christmas th Thoughts for the 150 Year of Gandhi’s Birth as Little Children Dr. Pearl Drego 881 Dr. Poulose Mangai, S.J. 721 Brahmabandhab Upadhyay (1861-1907). Who is the Bishop? Pope Francis 724 A Prophet for all seasons Dr. J. Felix Raj, S.J. 888 Wisdom Metaphors (Wis 7:25-26) and Indian Traditions Lourdes: “I Am the Immaculate Conception” Dr. Thomas Karimundackal, S.J. 729 Dr. George Nedungatt, S.J. 893 Method of Gentle Persuasion of Francis de Sales Youth, Faith and Mission in the Era of Pope Francis – Part I Fr. John Singarayar SVD 905 Fr. Raphael Karekatt, MSFS 752 Document: Letter from Synod Fathers Christian Response to Swami Vivekananda’s Message to Young People Synod of Bishops 914 of Rel2igious Harmony Dr. J. Felix Raj, S.J. 768 “We Search Christ in the Church” DOCUMENT. Challenges of Religious Nationalism in Percival Holt 916 India Today. A Theological Response Christian Perspectives on Being Human. Indian Theological Association 774 An Alternative Vision Dr. Poulose Mangai, S.J. 919 Church as Mystical Body of Christ: Moving Beyond Democracy Noel D’Silva 796 INDEX OF VOL. 82 (2018) Book Review 799 Editorials 925 Documents 926 NOVEMBER 2018 Authors 926 Book Reviews 927 EDITORIAL. New Saints, Reform and Renewal Contents, Jan-Dec 2018 929 Dr. Stanislaus Alla, S.J. 801 Analytical Index 936
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 56 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 57 936 INDEX OF VOLUME 82 (2018) ANALYTICAL INDEX 937 A N A L Y T I C A L I N D E X, V O L U M E 8 2 Atheism. 187, Ancint Indian -, 103- Bernadette Soubirous. Death of -, 104; Reassertion of – in Our Times, 900; Beatification of – by Pius XI, (J A N – D E C 2 0 1 8) 184-185; *Hitchens, Christopher; 900; Canonization of -, 900; *Dawkins, Richard. *Lourdes. ‘Abduh, Muhammad. 212. Amritdhari Sikh/Khalsa Sikh. Athenagoras, Ecumenical Besant, Annie. The Gospel of Abhinavagupta. Metaphysics of -, *Sikhism. Patriarch. *Paul VI. Atheism by -, 88-89. 135-138; Augustine and -, 135-138. Angamally, See of. – of Thomas Atman. 743, 746; *Brahman. Bhagavad Gita. 790; Abortion. *Contraceptive Christians, 11, 13, 15, 17, 18, 19, 20, Atmis. *Wisdom/Sophia. Nishkamakarma of -, 837. Revolution. 22, 23, 32, 33. Augustine. 447; *Qui bene cantat, Bhakti Marga. 583. Abraham, Mar. -, Chaldean Animananda. *Brahmabandhab bis orat; *Abhinavagupta. Bhave, Vinoba. Shanti Sena (Peace Metropolitan of Thomas Christians, Upadhyay. Augustus. 184. Army) of -, 816; *Peace Education. 11, 12, 16, 20, 32. Antaryami. *Paramatman; Aurelius, Marcus. 197. Bishop, Patrick. *Worship. Abu Zayd, Nasr Hamid. *Quran. *Vaishnavism. Autero, Antonio. *Conscience. Bishops. Pope Francis on Simplicity Academic Freedom. *Ecclesial Antyodaya. Gandhian -, 790. Autonomy. Liberal Concept of -, 250- of -, 677-678. Pope Francis on -, 724- Authority. Apaugasma. *Wisdom/Sophia. 253; Kantian -, 253-255. 728; - as Man of Prayer, 724-725; - Actuositatem Apostolicam. 450. Aporroia. *Wisdom/Sophia. Ayatollah Khomeini. *Rushdie, as Man of Proclamation, 725-726; - Ad Gentes. 417, 450, 457, 771, 874, Apparitions of Blessed Virgin Salman. as Man of Communion, 726-727; - 875; *Local Church. Mary. - at Fatima, 234-237; - to Babri Masjid. Demolition of -, 777. and Families, 727-728; - and Adi Granth. 56; *Sikhism. Catherine Labouré, 234; - to Albert Badyopadhyaya, Kalicharan. Seminarians, 728; - and Care of Adiutricem. *Rosary. Degeimbre, 235; - to Mariette Beco *Brahmabandhab Upadhyay. Young People, 728; - and the Care Advaita Vedanta. 789, 791, 815; at Banneux, 235; - at La Salette; - at Baha’i Fiath. 533. of the Poor. *Peace Education. Knock, 234; - in Velankanny, 235; Bangladesh. *Pope Francis; *Pope Blossom Model. *Formation Agnivesh. 561-64; Attack on Swami *Fatima; *Lourdes. Paul VI; *Pope John Paul II. Models. -, 561-64; Fight of – against Bonded Apprenticeship Model. *Formation Banneux. *Apparition of Blessed Body. – as Symbol, 568-69; Labourer, 563. Models. Virgin Mary. Interdisciplinary and Interreligious Ahimsa Paramo Dharma. 722. Aquinas, Thomas. 126; 214, 215; - Bar-tal, Daniel. *Peace Education. Perspectives on – and Sacrifice, 568- Ahimsa. 774, 789, 791, 794, 815; and Prime Mover, 188; Aristotle and Basu, Jyoti. Pope Francis on -, 606; 72; - in Asian and Indic Religions, *Satyagraha. Ibn-Sina into -, 206; *Evangelical *Mother Teresa. 569-70; Yoga and -, 570; Manusmriti Akbar Khan. *Lynching. Poverty. Beatitudes. 668; – as Portrait of and -, 570; Bible on – and Sacrifice, Al-Azhar Conference, Cairo, 2017. Arbuckle, Gerald A. *Cultural Jesus, 668. 572-74; Jesus’ as God’s -, 574-77; - Pope Francis’ Speech at -, 182. Models of the Church. Beco Mariette. *Apparition of and Sacrifice in Christian Tradition, Al-Sharastani. 122. Arcavatara. *Paramatman; Blessed Virgin Mary; *Miraculous 577-81; - of Christ, 578; Paul and -, Ambedkar, Bhimrao. – on Social *Vaishnavism. Medal. 578-79; Eucharistic – of Christ, 578; Democracy, 676; - and Constitution Aristotle. – and Prime Mover, 188; Belief. *Faith. Church Fathers and Resurrection of of India, 816; *Peace Education. *Aquinas. Benedict XVI. *Pope Benedict XVI. the -, 580. Amoris Laetitia (AL) of Pope Arya Samaj. 775: *Dayananda Benedict, St. 193. Boissarie, Dr. Gustave. *Lourdes. Francis. 487-503; - and Guidelines Saraswati, Swami. Bergoglio, Cardinal/Pope Francis. Bojaxhiu, Anjeze Gonxhe. *Mother for a Good Confessor, 487-503; - and ASEAN. 81, 83; *India. – and Arrogance of the Enlightened Teresa. Irregular Situations of Marriage. Ashram. Khadi -, 678; Kavi Ashram, and Wisdom of the People of God, Book of Wisdom. 729-751. 490; *Conscience. 678. 199; *Pope Francis. Borromeo, St. Charles. *Mass.
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Bose, Sbhash Chandra. 888. Calvin. 764. CBAI. *Catholic Biblical Theocentrism, Regnocentrim, Boyle, Nicholas. *Vocation. Campbell, Heidi. *Cyberspace. Association of India (CBAI). Soteriocentrism. Brahma Sutra. 744. Canonical Hours. . *Divine Office. CBCI (Catholic Bishops Christology. Jesus Christ, Universal Brahmabandhab Upadhyay. -, A Capra, Fritjof. Tao of Physics by - Conference of India). 449; XXXIII Saviour, 418-421; Logos – of Justin, Prophet of All Seasons, 888-892; the , 548. Biennial Plenary of -, 162, 163; Irenaeus and Clement of Alexandria, 111th Death Anniversary of -, 888; Carrel, Alexis. *Lourdes. Keynote by Francis Gonsalves at 783-784. Keshub Chandra Sen, - and Brahma Casteism. *Human Formation of the XXXIII Biennial Plenary of -, 162, Christus Dominus. 452, 453. Samaj, 888-889; Kalicharan Priests. 164-181; - GBM 2018 Bengaluru Church Arts. Sacrosanctum Badyopadhyaya and -, 889; Baptism Castro, Fidel. *Mother Teresa. Final Statement, 481-486; All India Concilium on -, 597; Johan Van of - by Rev. Heaton-, 889; Baptism Catechesis of Pope Francis. *Mass, Catholic Education Policy 2017 of - Parys on -, 597-598; *Divine of – by Fr. A. Bruder at Karachi, 889; Holy. , 485; Twenty Proposals of - for Worship. - Named after St. Theophilus, 889; Catechism of the Catholic Church. Living in Unity amidst Diversity in Church Fathers. *Justin; *Ireaeus; Bhawani Charan Bandyopadhyaya, 316, 417, 420, 475-476; *Mary India, 484-486; - Policy of Dalit *Clement of Alexandria, 413; *Body. Original Hindu Name of -, 889; Mother of the Church. Empowerment, 485. Church. Nature of the -, 408-410; - Vivekananda and -, 889; - and Catholic Biblical Association of CBCI. *Catholic Bishops as Universal Sacrament of Salvation, European Travel, 889; - and Cardinal India (CBAI). Annual Statement Conference of India. 418-421; – as the Body of Christ, 578, Vaughan, 889; -, Animananda and 2017 of -, 223-233; - and ‘Message CCBI (Conference of Catholic 579; - as Mystical Body, 796-797, Tagore and the Beginning of of Hope to a World in Crisis’, 223- Bishops of India). 449. 798; – of the Poor, 655; - for the Poor, Shantiniketan/Visva Bharati 233. Chandogya Upanishad. 655, 677-678; - as Prophetic, 785; University, 890-891; - and the Hymn Catholic Bishops Conference of *Upanishad. Pope Francis on a Poor -, 677-678; Vande Saccidanandam Vande, 891; India (CBCI). *CBCI (Catholic Charter for the Protection of - as People of God, 796; - as Julius Lipner, Biographer of -, 892. Bishops Conference of India). Children and Young People. – of US Sacrament of Jesus, 796; - as Brahman. 743, 744, 745; *Atman. Catholic Education. - as Instrument Bishops, 644. Sacrament of Trinity, 799; Breath of God (Atmis). *Wisdom/ of Transformation, 528-530; - Chiara Lubich. – and Marchetti, Subsidiarity in the -, 447-450, Sophia; *Upanishad. Transformation of the Self, 528-529; Giorgio, 200. Collegiality in the -, 447, 450-451; Breviary. *Divine Office. - and Social Transformation, 529- Chicago Address. The 125th Pyramidal Model of Functioning in Brhadaranyaka Upanishad. 530; *CBCI; *Peace Education; Anniversary of - of Swami -, 451; Circular Model of *Upanishad. *Schools. Vivekananda, 768;. *Vivekananda, Functioning in - 451; *Kerala; Bruce, Steve. 185. Catholic Schools. – for the Kingdom, Swami. *Ecology; *Scriptures; *Indian Buddha, Gautama. 101-103; 523-530; – and Jesus’ Kingdom Children. *Protection of Children; Church; *Cultural Models of the Eightfold Noble Path of -, 815; Mission, 523-525; - as Communities *Protection of Minors. Church; *Signs of the Times; *Local *Peace Education; *Buddhism. of Love, 525-526; - and Educational Chittister, Joan. – on Religious Life, Church. Buddhism. 531-532; – and Kenosis, 525; - Fostering Human 143-144. Cicero. 184. Christianity on Comapssion/Love, Fredom, 526-527; - and Commitment Christ. – the Poor, 657-658; Circular Model. *Church. 205; *Violence. to the Poor, 527-528; - and Holistic Downward Mobility of -, 658; Civilization of Wealth. 669-670. Burrell, David B. *Comparative Education, 527-528; *Catholic *Incarnation. Clement of Alexandria. – and Logos, Philosophical Theology. Education. Christmas. Celebarting – as Little 413.*Christology. Cabral SJ, Francisco. -, Jesuit Catholic Social Teaching. 631. Children, 881-887. Clericalism. 646, 797; *Pope Provincial, 11. Catholic Youth Movements. *Indian Christocentrism. *Logocentrism. Francis. Caesar. 184. Church. Pneumatocentrism. Christocentrism, Climate Change. 550-551.
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Clooney, F.X. 128, 129, 221; - Reading David Tracy and -, 121, 122-124, 127; Constitution of India. 485, 775; Cyberspace. W. Gibson and Cyber- Bhagavad Gita in Light of Gospels, - and Exclusivism, 125; Leo Preamble of -, 790-791, 794; heaven, 706; Nigerian Youth and -, 209; *Pluralism. Lefebure’s The Buddha and the *Ambedkar. 706-707; Cosmas Ojemen on -, 707; Cloud of Unknowing. 189. Christ, 128; John P. Keenan’s The Constitutional Nationalism. 794. Heidi Campbell on -, 708; *Youth. Code of Canon Law of the Eastern Meaning of Christ and -, 129; Consumeristic Culture. *Culture. D’Costa. *Pluralism. Churches (CCEO). 75, 76. Jacques Dupuis and -, 129-130; Contemplative Model. *Formation Da Gama, Francisco. – Viceroy of Collaborative Government. Clooney and -, 128135; Mathew N. Models. Goa, 9, 14. *Leadership. Schmalz on Clooney as Comparative Contraceptive Revolution. 190. – Da Saldanha, Aires. – Viceroy of Collective Unconscious. *Jung, Carl Theologian, 130-131; Nicholson on leading to Divorce, Abortion, Goa, 9. Gustav. 19th c. -, 201; Richard Schebera and Pornography and Homosexuality, Dabar. *Dharma, Marga, Tao, Collegiality. *Church. -. 204; John Renard on -, 206; 190-191. Dabar, Hodos. Commandment. *Love Thomas A. Forsthoefel on Fides et Corpus Christi Movement for Dalit Empowerment. *CBCI. Commandment. Ratio and -, 210; * Comparative Priests. *Mother Teresa. Dark Night. – of the Soul, 189; Communio et Progressio. Pastoral Theology, Historical Models for; * Counter Reformation. 756, 757; *Mother Teresa. Instruction – on Social Comparative Theology, Systematic *Trent, Cuncil of. Datta, Sunil. 628. Communication, 715-716. Models for; *Comparative Islamic Credo of the People of God. *Pope David, King. - in 2 Samuel 24, 325- Comparative Islamic and Christian and Christian Exegesis. Paul VI. 339, 423-438. Exegesis. 211-213. Compassion. Cosmic -, 540-534. Crossan, John D. 682. Davos 2018. 81, 82, 84; Message of Comparative Philosophical Compte, Auguste. 89. Crucified People. Preferential Pope Francis to -, 85; Indian PM Theology. David B. Burrell and -, Conference of Catholic Bishops of Option for the -, 669-670; *Ellacuria, Narendra Modi at -, 81-85. 214. India (CCBI). *CCBI (Conference of Ignacio. Dawkins, Richard. -, Evangelist of Comparative Theology, Historical Catholic Bishops of India). Cultural Models of the Church. Atheism, 185. Models for. 207-; Inter- and Intra- Confession. 487-503. Gerald A. Arbuckle and -, 370-392; Dayananda Saraswati, Swami. – Developmental Model, 207; Confessor, Good. Duty of a -, 488- Strong Group/Strong Grid Culture, Founder of Arasamaj, 775. Inculturation and Conflict Model, 491; *Amoris Laetitia. Pre-Vatican II Church, 377; Strong De Albuquerque, Matias. – Viceroy 207; Inter-Textual Model, 207-208; Conformity/Institutional Model. Group/Weak Grid, Restorationist of Goa, 9, 11. Literary and Artistic Interchange *Formation Models. Church, 377-378; Strong Grid/Weak De Chantal, Jane. *Francis de Sales, Model, 208. Congar, Yves. 448. Group, Accommodation Church, St. Comparative Theology, Systematic Congregation for the Doctrine of 378; Weak Grid/Weak Group, Protest De Chardin, Teilhard. 549. Models for. 208-209; Faith (CDF). *Dominus Iesus; Communities, 378-379. De Cuillar, Javier Perez. *Mother Phenomenological/Thematic *Dupuis, Jacques. Culture of Encounter. 405-422. Teresa. Model, 208-209; Inter-Textual Congregation of the Divine Culture of Peace. *Peace. De Menezes OSA, Abp. Alexio. 8- Hermeneutic Model, 209; Parallels Worship and the Discipline of Culture of Service. *Service. 34; -, a Portuguese Fidalgo, 8-34; - in Methodology and Structure Sacraments (CDWDS). *Mary. Culture. Gregg Easterbrook on – of , Goa Archbishop, 8-34. Model. 209. Congregational Singing. Divine Crisis and Complaint, 666; De Nobili SJ, Roberto. – on Thomas Comparative Theology. 121-139, Worship and -, 595-596; Augustine: Consumeristic -, 666, 675. Christians, 23-24, 31; - and 201-222; - as Theology, 121-122; Qui bene cantat, bis orat, 596. Cupich, Cardinal Blase. 807. Exclusivism, 126; 133. Method in -, 122-124. – and Conscience. Joseph V. Dolan and - Cyber Catechetical Communities. De Sales, St. Francis. *Francis de Pluralism and Inclusivism, 124-126; , 489; - in Amoris Laetitia, 489-490; Cosmas Ojemen on -, 709. Sales, St. - as Constructive Theology, 126-128; Formation of – in the Confessional, Cyber Youth Formation. *Social 491; Antonio Autero on -, 502. Media.
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Death of Jesus. Earthly and Divine Worship. 586-605; Francis and -, 677; *Laudato Si; Evangelii Gaudium. 179, 180, 238, Heavenly Perspectives on -, 215- Conceptualizing -, 588-590; Bishop, *Climate Change. 417, 447, 448, 452, 604, 649, 651, 655, 218; Derek Eshelbrenner on Quran- Patrick on -, 588; - as Public Prayer Economic Trinity. *Trinity. 784, 846, 847, 848, 850. Gospel Controvery on the – and of the Church, 589; Theological Ecumenism. CBCI and -, 485. Evangelization. Mary, Model of -, Resurrection, 215-218. Basis of -, 590-592; - as School of Education. *Catholic Education; 238. Deconstruction. Derrida and -, 188; Faith, 592; - as sacramentum Fidei, *Catholic Schools. Exclusivism. *Comparative *Lyotard, Jean Francois. 593. -, Exprimit and Causat, 593- Eightfold Noble Path of Buddha. Theology. Degeimbre, Albert. *Apparition of 594; Faith Dimensions in -, 594-595; *Buddha. FABC (Federation of Asian Bishops Blessed Virgin Mary. Church Arts in -, 596-599; *Liturgy; Eikon. *Wisdom/Sophia. Conferences). *Local Church. Dei Verbum (DV) of Vatican II. 876. *Mass; *Divine Office; Einstein, Albert. 549. Faith. – and Doubt, 90-93; Revival Democracy. 798, *Ellacuria; *Congregational Singing. Ekam Sat Vipra Bahudha Vadanti of Religious -, 191-193; New Forms *Ambedkar. Divinization. 465-468, 470, 471, 472; (Rig Veda). 769, 771. of -, 192; Leap of -, 194; Faith as fides Derrida, Jacques. *Deconstruction; *Humanization. Ellacuria, Ignacio. Insistence of – qua and fides quae, 455, 460, 467- For -, God Representing Justice, 189. Divorce. *Contraceptive on the Poor Being Called Crucified 473; - and Faiths, 456-460; - and Dharma Yudh. 777. Revolution. People, 669; - on Democracy, 675- Belief, 460-468; Roger Haight on – Dharma, Marga, Tao, Dabar, Dolan, Joseph V. *Conscience. 676. and Belief, 462, 463; Raimundo Hodos. Eternal Word Operative as Dominus Iesus (DI) by the CDF. 420, Emanation (Aporroia). *Wisdom/ Panikkar on – and Belief, 460-461; -, 859. 856, 860, 863, 864, 867, 868, 869. Sophia; *Upanishad. Dermot Lane on – and Belief, 461, Dharma. *Dharma, Marga, Tao, Donahue, John R. *Parable. Enlightenment. Lessing, Kant, 465; Dermot Lane on Primordial –, Dabar, Hodos. Dulles, Avery. *Faith. Schiller, Goethe, Fichte, 471 Wilfred Cantwell Smith on – and Dialogue. Interreligious/Interfaith - Dupui, Jacques. 854, 857-862, 864- Schleiermacher, and Nietzsche, Belief, 460, 461-462, 465; Bernard , 485, 772, 784, 873-875; John Paul II 871, 874; “Notification on the Book Spokespersons of -, 186. Lonergan on – and Belief, 460, 462; on Interfaith -, 772; Types of -, 772- ‘Toward a Christian Theology of Ephrem. 92. Avery Dulles on – and Belief, 464- 773; - of Discourse, 772; - of Religious Pluraism’ by Father Epictetus. 197. 465; Purpose of Religious -, 466; - Religious Experience, 773; - of Jacques Dupui SJ,” by CDF, 863, Epistula ad Indiae Episcopos. and Symbols, 469-473. Action, 773; - of Life, 773; - of 864, 869, 871, 874; *Comparative *Pope John Paul II. Family Units. 484; *Small Christian Celebrations, 773; - in Academia, Theology. Eshelbrenner, Derek. *Death of Communities. 773; Pope Francis on -, 784; Easter Triduum. – and Paschal Jesus. Family. Pope Francis on -, 727-728; *Muslim. Experience, 362-370. Esoptron. *Wisdom/Sophia. *Bishops. Diamper, Synod of. 15-17, 18, 19, 20, Easterbrook, Gregg. *Culture: Eternal Life. 681. Fatima. – 1917-2017, 234-238; 26, 29, 32-33, 34. *Progress of Paradox Eucharist. 578; Eucharistic Bond. Apparitions of Blessed Virgin Mary Dignitatis Humanae (DH). 784. Ecclesia in Asia of John Paul II. 278-288. Eucharistic Men and – to Lucia Santos, Francisco Martos. Discernment. *Salesian Way of 772. Women. 475; *Syro-Malabar Jacinta Martos, 234, 235; Miracle of Francis de Sales. Ecclesial Authority. Academic Eucharist. the Sun at -, 237; Secrets of -, 237. Divine Antiquities. *Varro, Freedom and -, 210. Eucharistic Congress 1964 in Fatima. -, Daughter of Prophet Terentius. Ecclesial Model. *Formation Bombay. 802. Paul VI at -, 802. Muhammad, 238. Divine Office/Liturgy of the Hours/ Models. Evangelical Poverty. Thomas Fatima. -, Wife of Gonçalo Breviary/Prayer of the Hours/ Ecology. 550, 676-677; Church and - Aquinas on -, 662-663; Temptations Hermingues, 238. Canonical Hours. 589, 599-600. , 676-677; Religious and -, 676-677; against -, 663-665; * Vow of Poverty; Federation of Asian Bishops - and Vow of Poverty, 676-677; Pope *Religious Poverty. Conferences. *FABC.
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Felicity. *Perpetua and Felicity. 842; - on Christian Vocation, 843- Gita. *Bhagavat Gita. 777; *RSS; *Hindu Nationalism/ Fichte. *Enlightenment. 845; *The Love of God: A Treatise; Gitanjali. *Tagore, Rabindranath. Hindu Rashtra; *Ghar Vapasi. Fides et Ratio of John Paul II *Introduction to the Devout Life; Global Peace Index 2017. 819. Historical Theology. *Theology. (1998). 210-211, 457; *Comparative *Salesian Humanism; *Salesian Globalization. (Negative) Impact of History, Distortion of. – to Promote Theology. Way. –, 656, 669. Religious Nationalism, 777. Fides qua. *Faith. Francis of Assisi, St. Holy Poverty Glorificationis Dei, Hitchens, Christopher. -, Fides quae. *Faith. of -, 661-662. Sanctificationis Populi. *Liturgy. Evangelist of Atheism, 185. Flood. *Kerala. Francis. *Pope Francis. Gnosticism. 580. Hodos. *Dharma, Marga, Tao, Footwashing. 626-627; *Pope Francisco Martos. Canonization of Goethe. *Enlightenment. Dabar, Hodos. Francis – by Pope Francis, 234; Beatification Golden Rule. 589. Hoffman, Lawrenec A. *Liturgy. Formation Models. Nine – for of – by John Paul II, 234; *Fatima. Good Samaritan. Parable of the -, Holiness. Call to - in Gaudete et Religious/Seminarians, 379-382; Fuellenbach, John. *Parable. 680-690, Pope Francis on the Parable Exsulatate, 585, 340-348; Our -, Conformity/Institutional Model, Fundamentalism. Communal – in of the -, 684-685; Bernard B. Scott God’s Desire, 343; - Possible for All, 379; Apprenticeship Model, 379- India, 657. on the Parable of the -, 686-687; John 343-345; Feminine Styles of -, 345; - 380; Personalist Model, 380; Galtung, Johan. -, founder of Peace Paul II on the Parable of the -, 690. , Gift and Task, 346-348.. Ecclesial Model, 380; Research Institute Oslo (PRIO), 810; GPY2015 Agenda. Definition of Holt, Percival. *Synod on Youth Contemplative Model, 380; Social Journal of Peace Research of -, Youth in -, 699. 2018. Justice Model, 380-381; Blossom 810; *Peace; *Violence. Grace. *Human Being. Homosexuality. *Contraceptive Model, 381; Laissez-Fairev odel, 381, Gandhi, Mahatma. Talisman of -, Groome, Thomas. *Liturgy. Revolution. Pilgrimage Model, 382. 674; 150th Anniversary of the Birth Guru Angad/Lahina. *Sikhism. Hope. ‘Message of Hope to a World Formation. 485; *Human Formation; of -, 721-723; - and Seven Social Guru Arjan. *Sikhism. in Crisis’, 223-233; Biblical Inputs on *Formation Models; *Youth. Sins, 751; Murder of -, 777; Guru Gobind Singh. *Sikhism. Hope, 225-229. Forsthoefel, Thomas A. *Satyagraha; *Sarvodaya; Guru Nanak. 36, 38, 56; Teaching Horace. 197. *Comparative Theology. *Antyodaya; *Peace Education. of -, 815; Mul Mantra of -, 59; *Peace Human Beings. – on a Journey, 410- FORUM of Religious. 163. Gasser, U. *Youth. Education. 411; Basic Unity of All -, 410-411; Fourth Gospel. Women in -, 504-522; Gaudete et Exsultate (GE) by Pope Haight, Roger. 853. *Faith. Christian Perspective on -, 919-924; Mother of Jesus in -, 505-508; Francis. 340-348, 438, 480, 649, 651, Hanafi, Hassan. *Quran. Theological Affirmations on -, 919; Samaritan Woman in -, 509-512; 846, 850; *Holiness. Harmony. Religious -, 768-769. Jesus and -, 922; Grace and -, 920- Martha in -, 512-515; Mary of Gaudium et Spes (GS). 56, 417, 457, Harris, M. *Peace Education. 921; *Human Life. Bethany in -, 515-516; Women near 669, 782, 911; - and Signs of the Heim, Mark. 468. Human Formation of Priests. 289- the Cross in -, 517; Mary Magdalene Times, 669. Heisenberg, Karl. *Uncertainty 305; Pastores Dabo Vobis and –, 289, in -, 517-522. Gbuji, Bishop Anthony. – on Principle. 293-294; Ten Inadequacies in –, 294- Fox, Matthew– and Jacob’s Ladder Christian Life in Nigeria, 592. Hick, John. God/Reality-in-itself of 298; Intellectual Insufficiency, 294- and Sarah’s Circle, 543-545. Geertz. Definition of Religion by-, -, 852-853. 295; Spiritual Vacuum, 295; Fractia verba et fractio panis. 601. 202. Tala Asad on -, 202. Hindu Nationalism/Hindu Rashtra. Inadequate Handling of Emotional Francis de Sales, St. Method of General Instruction on the Roman 656; 775; 774-795; *Hidutva; *RSS. Life, 295-296; Distorted Orientation, Gentle Persuasion of -, 752-767; 832- Missal (GIRM). 317, 474, 590. Hinduization. – of Tribal Gods. 778. 296; Iatrogenic Formation, 296; 850; Salesian Families, 755-756; The Ghar Vapasi. 267. Hindutva. 65-67, 267-270, 670, 774- Missing Connectivity, 297; Sex Spiritual Conferences of -, 756; Ghose, Aurobindo. 888. 795; - Movement and Ideology, 774- Scandals, 297; Power-Position- Letters of – to Jane de Chantal, 840. Gibson, W. *Cyberspace. Possession, 297-298; Casteism, 298;
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Anonymaous Letters, 298; New Ignatius of Antioch. – to the Poor of of Mercy of -, 483-484; Catholic *Muslim; *Soroush, Abdolkarim; Paradigm for -, 298-305; Ephesus, 668. Youth Movements in -, 484-485; *Rahman, Fazrul; *Zayd, Nasr Abu. Personalization, 299-300; Self-worth, Image (Eikon). *Wisdom/Sophia; Ecology Mission of -, 486; *CBCI; Iyer, Raghavan. *Satyagraha; 300; Freedom, 300; Interpersonal *Upanishad. *CCBI; *ITA; *Dalit Empowerment. *Sarvodaya. Relationship, 301; Affective Immaculate Conception. Doma of – Indian Theological Association Jacinta Martos. Canonization of – Maturity, 301; God-Experience, 302; by Pius IX, 899; *Lourdes. (ITA). 60-72; Forty Years of -, 60-72; and Francisco Martos by Pope Spirituality, 302-303; Dialogue, 303; Immanent Trinity. *Trinity. - and Contextual Theology, 67; Francis, 234; Beatification of – and Emotive Concerns, 303; Authority Incarnation. 658. Prophetic Role of -, 67-68; - Francisco Martos by Pope John and Autonomy, 303-304; Value- Inclusivism. *Comparative Assisting Magisterium, 68; - and Paul II, 234; *Fatima. Orientation, 304; Facing the World, Theology. Interculturation, 68-69; - and Jacob’s Ladder, Sarah’s Circle. 305, Spiritual Accompaniment, 305. Inculturation Model: Premodern, Ecological Concerns, 69; - and Popr *Fox, Matthew. Human Formation. Meaning of -, Modern, Postmodern, Paramodern. Francis, 70; Statement 2018 of -, 774- Jainism. 532. 289-291; Dimensions of -, 291-292; 373-376. 795. Jesuit Formation. – Yesterday and Biblical Understanding of -, 292-293; India. Showcasing the Republic of Inquisition. Goa -, 11-12, 23. Today, 140-155; - towards Christ’s – of Disciples, 293-294. -, 81-85; India-ASEAN Instruction on the Roman Liturgy Transformation, 140-142; Novitiate Human Life. - as Gift, 483. Commemorative Summit, 81; Oxfam and Inculturation (1994). 445. in -, 142-143, 145-147; Philosophy in Human Organs. Marketing of – from Survey 2017 findings on -, 84-85 -, Interfaith Fellowships. 794. -, 143, 147-149; Theology in -, 143- Living Donors, 245-262; Ethics of Cradle of Wold Religions, 657. Interfaith/Interreligious Dialogue. 144, 149-152. Marketing of – from Living Donors, Ethnic Groups of -, 788; *Dialogue. Jesuits. – in Malabar. 8-34. 253-261; John Paul II on Marketing Reinvigourating the Credentials of International Day for the Right to Jiva. 746. of -, 259-260; Benedict XVI on Indianness, 786-791; *Poverty; Truth Concerning Gross Human Jnana Marga. 582. Marketing of -, 260; Pope Francis *Globalization; *Vocation; *Hindu Rights Violations and for the John Paul II. *Pope John Paul II. on Marketing of -, 260. rashtra; *Religious; *Religious Dignity of Victims. *Romero. John XXIII. *Pope John XXIII. Human Rights Watch. 818. Nationalism; *Secularism; International Theological Johnson, David W. *Peace Humanism. 760-761; *Salesian *Fundamentalism. Commission (ITC). Christianity Education. Humanism. Indian Church. 482; Letter of Pope and the World Religions (1997) of Johnson, Elizabeth. 548. Humanization. 465-468, 471; Francis to Indian Bishops, 73-77; -, 855, 856, 857, 858, 859, 863, 865, Johnson, Roger T. *Peace *Divinization. Syro-Malabar Church, 75; Syro- 869, 870. Education. Iatrogenic Formation. *Human Malankara Church, 75; Benedict XVI Interreligious/Interfaith Dialogue. Jubilee. – of Mercy, 487. Formation of Priests. and Syro-Malabar Church, 75; Theology of Faith for -, 454-473; Judaism. 533. Ibn Ezra, Abraham. Commentary of Oriental Churches in India, 75; Pope *Dialogue. Judgment. Day of -, 627; Parable of – on the Three Men Appearing to Francis and Syro-Malabar Church, Introduction to the Devout Life of the Last -, 628. Abraham, 220. 75-77; Pope Francis and Syro- Francis de Sales, 833, 836, 838, 839, Jung, Carl Gustav. 197; – and Ibn-Sina. *Aquinas. Malankara Church, 75-77; Pope 840, 841. Collective Unconscious, 189. Ibn-Sina. 214; *Aquinas. Francis and Oriental Churches in Irenaeus. – and Logos, 413; Justin. – and Logos, 413; Ibrahim, Yasir M. 211. India, 75-77; To be a Responsive - *Christology. *Christology. Ignatius Loyola, St. Letter of – to , 161-163; 263-277; - and St. Thomas Irigaray, Luce. 189. Kabir. 39. Jesuits in Padua Regarding Povery, the Apostle, 482; - and St. Francis Isa Upanishad. *Upanishad. Kant, Immanuel. 89; 666-667; *Spiritual Exercises. Xavier, 482; Mission of Mercy and Isavasyamidam sarvam. 795. *Enlightenment. Witness of the -, 481-486; Mission Islam. 533; – and Revelation, 696; Karah Prasad. *Sikhism. *Qur’an; *Muhammad, Prophet;
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Karma Marga. 583-84. Lane, Dermot. *Faith. spirituality, 604; Sacrosanctum Lucretius. 185. Karuna. 794. Langar. *Sikhism. Concilium on - of the Hours, 600; Lumen Fidei. – on Light of Faith, Katha Upanishad. *Upanishad. Langford, Fr. Joseph. *Mother *Divine Office; *Mass; *Worship; 598. Kausitaki Upanishad. *Upanishad. Teresa. *Divine Office; *Para-Liturgy; Lumen Gentium (LG), 74, 322, 342- Keenan John P. *Comparative Last Supper. 578. *Congregational Singing; *Syro- 343, 344, 347, 446, 447, 652, 784; Theology. Lateran V, Council of. 451. Malabar Eucharist. *Mary. Kerala. Rebuilding – after the Laudato Si. 179, 180, 306, 486, 550- Living Donors. *Human Organs. Luther. 764. Floods, 641-643; Role of Catholic 551, 677, 887. Local Church. Making of a -, 439- Lynching. – of Akbar Khan alias Church in Rebuilding -, 642. Leadership. Transforming -, 382- 453; Ad Gentes and -, 439-444; FABC Rakbar Khan, 562; Supreme Court Keshub Chandra Sen. 387, 387-392; - and Collaborative and -, 446; Evangelisation and -, 446; on -, 562. *Brahmabandhab Upadhyay. Government, 387-392. Logocentrism. Pneumatocentrism. Lynchistan. India as -, 566. Khalsa Sikh/Amritdhari Sikh. Lee, Llewellyn. 553. Christocentrism, Theocentrism, Lyotard, Jean-Francois. –, *Sikhism. Lefebure, Leo. *Comparative Regnocentrim, Soteriocentrism. Deconstruction and Meta Khalsa. *Sikhism. Theology. 855-871. narratives, 188. Khan, Abdul Ghaffar. Khudai Lenin. – and Marxism, 89. Logos. – in Creation and Church Magisterium. *Ecclesial Authority. Khidmatgar (Servants of God) Lessing. *Enlightenment. Fathers, 415; *Christology Magnificat. Islamic Version of -, 238. Movement of -, 816; *Peace Letter to the People of God by Pope Lokah samastah Maha Upanishad. *Upanishad. Education. Francis. *Pope Francis. sukhinobhavantu. 788. Mahashweta Devi. 789. Khudai Khidmatgar. *Khan, Abdul Levinas. - and God Representing the Lonergan, Bernard. 125; *Faith. Mahavira. Teaching and Vows of - Ghaffar. Other, 189. Lourdes. Apparition of Blessed , 815; *Peace Education. King, Jr., Martin Luther. *Service. Levi-Strauss. 188. Virgin Mary to Bernadette Mahmud. Quran. Kingdom. *Youth. Lex Credendi Lex Orandi, Lex Soubirous in -, 234; 893-904; Maimonides. 214. Knitter, Paul. 852-853; *Pluralism. Celebrandi, Lex Vivendi. 582, 583- Miraculous Cures at-, 893-894, 900- Maitry. 794. Knock. *Apparition of Blessed 584, 586, 593. 904; Leo XIII and – Grotto in Vatican Malabar Reductions. 28-30. Virgin Mary. Liberalism. Beyond – and Post- Gardens, 893; Pius XII’s Encyclical Manichaeism. 580. Kolvenbach, Peter Hans. 673, 142, Liberalism, 201-203. Le Pelerinage de Lourdes on -, 893; Manusmriti. *Body. 145. Liberation Theologians. – and the - and Immaculate Conception, 899; Marakkar III, Kunjali. 10, 15. Krauss, Lawrence M. 552. Signs of the Times, 669; - and the Louis Napoleon III and -, 900; Marchetti, Giorgio. *Chiara Lubich. Kristeva, Julia. 189. Crucified People, 669. Lourdes Medical Bureau, 901-904; Marga. *Dharma, Marga, Tao, La Salette. *Apparition of Blessed Lindbeck, George. Theory of L’Histoire Medicale de Lourdes by Dabar, Hodos. Virgin Mary. Religion and Doctrine of -. 202. Dr. Gustave Boissarie, 901; - and Marialis Cultus of Paul VI. *Mary. Labouré, Catherine. *Apparition of Lipner, Julius. *Brahmabandhab Conversion of Nobel Prize Winner Martha. *Fourth Gospel. Blessed Virgin Mary. Upadhyay. Alexis Carrel, 904; *Apparition of Marx, Karl/Marxism. – on Lahina. *Sikhism. Liturgy. 586-605; - as the culmen et Blessed Virgin Mary. Fetishism of Commodities, 665; Laissez-Faire Model. *Formation fons of Christian Life and Spirituality, Love Commandment. 661, 680; - of *Lenin. Models. 587; Liturgy and Glorificationis Dei, Neighbour, 680, 681. Mary Magdalene. *Fourth Gospel. Laity. *Pope Francis. Sanctificationis Populi, 587; Love of God, The: A Treatise of Mary of Bethany. *Fourth Gospel. Lajeunie, E.J. 757ff., 836. Lawrenec A. Hoffman on –cal Francis de Sales. 754, 759, 766, 833, Mary, Blessed Virgin, Mother of Lama, Dalai. – and Tibetan Assembly, 590; Thomas Groome on 837, 839, 841, 843. the Church. 321-324; Decree of the Buddhist Interpretation of the -, 593; - as the lung of Faith, life and Lucia Santos (of Fatima). *Fatima. Congregation of the Divine Worship Sermon on the Mount, 209.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 70 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 71 950 INDEX OF VOLUME 82 (2018) ANALYTICAL INDEX 951 and the Discipline of Sacraments on Mill, J.S. 187. for the Dying in Kalighat, 610-611; Nehru, Jawaharlal. *Non-Aligned the New Liturgical Memorial of –, Minority. Creative - of Christian Death of -, 611; Clinton on -, 611; Movement (NAM). 32; Pope St. Leo on -, 321; Benedict Believers, 193-194, 198, 199; Creative Convictions of -, 617-623; - and Pro- Neo-Gnosticism. 580, 581. XIV on -, 322; Paul VI on -, 322-323; - of Christian Believers as Co- Life, 617-618; - Founding Neo-Hanbalites. 212. Catechism of the Catholic Church Creators of Future, 196-197; Missionaries of Charity Brothers, Neo-Pelagianism. 580, 581. and -, 323; Pope Francis on -, 323- Minority rights, 272-273. 612; - as Founding Corpus Christi Neo-Vedanta. – and Vivekananda, 324. Minors. *Protection of Minors; Movement for Priests, 613; - 775; *Ramakrishna Order of Monks. Mary, Blessed Virgin. -, Model and *Protection of Children. Founding Missionaries of Charity Neti, Neti. 189. Type of the Church in the Liturgical Miracle of the Sun. *Fatima. Fathers with Fr. Joseph Langford, Neuner, Joseph. *Mother Teresa. Year, 349-361; Sacrosanctum Miraculous Medal. – and Catherine 613; Fidel Castro and -, 620; - and Nicholas of Cusa. – Sifting the Concilium on -, 349, 361; Lumen Labouré, 234. Dark Night, 621-622; - and Cardinal Qur’an, 209. Gentium on -, 349; Marialis Cultus Mirror (Esoptron). *Wisdom/ Picachy, 622; - and Fr. Joseph Nicholson. *Comparative Theology. on -, 350; US Bishops’ Pastoral Sophia. Neuner, 622; - and Dark Night, 621- Nietzsche. – and ‘God Is Dead’, 89; Behold Your Mother: Woman of Mission. - of Jesus, 482; *Indian 622; Relevance of – Today, 623-624; - and Archaeology of Morality, 188; Faith, 350; US Bishops on -, 350- Church. Memorials for -, 624; President *Enlightenment. 351; Scriptural-Theological Image of Missionaries of Charity. 816; Pratibha Patil on -, 624; - and the Nigeria. *Cyberspace. -, 353-357; Revising Liturgical Characteristics of -, 612-624; Abandoned and the Ageing, 886; Nishkama Karma. *Bhagavad Gita; Presentation of -, 357-360; Transitus Coworkers and Lay -, 612-613; *Poor; *Peace Education. *Salesian Way of Francis de Sales. Mariae, 358; Protoevangelium of *Mother Teresa. Muhammad, Prophet. 694-695, 696; Nobel Peace Prize. *Mother Teresa. James on -, 358; *Evangelization; Modernity. *Postmodern. - and Revelation, 696. Non-Aligned Movement (NAM). *Quran; *Apparitions of Blessed Modi, Narendra/Indian Prime Mundaka Upanishad. *Upanishad. Jawaharlal Nehru and -, 817. Virgin Mary; *Mary as the Mother Minister. *Davos 2018. Muslim. – and Jesus in the Gospel, Nostra Aetate. 770-771, 871. of the Church. Moral Growth. Gradual -, 498-503. 693; Muslim-Christian Dialogue, Novo Millenio Ineunte of John Mass, Holy. - as Prayer, 587; St. Morality. 589. 693-694; *Islam. Paul II. 650, 772. Charles Borromeo to Priests on Mother of Jesus. *Fourth Gospel. Myanmar. *Pope Francis. O’Collins, Gerald. 861. Preparation for -, 602; Pope Francis’ Mother Teresa, St. – and Loss of Mysterium Tremendum O’Murchu, Diarmuid. 553. Catechesis on -/Eucharistic Prayer, God, 189; 606-624; Social and Facsendium, 588. Ojemen, Cosmas. *Cyberspace; 317-319, 474-477. Religious Spirituality of -, 606-624; Nagarjuna, Buddhist. - and *Cyber Catechetical Communities. McCarrick, Cardinal Therodore E. Jyoti Basu on -, 606; - and Nobel Emptiness, 189. Okeke, Bishop Hilary Paul Odili. *Sex Abuse. Peace Prize, 606, 620-621; Javier Nanak. *Guru Nanak. Pastoral letter We Walk by Fiath of Media. *Social Media. Perez de Cuillar on -, 606; Napoleon III, Louis. *Lourdes. -, 587, 604. Mehmet Ali Agca. - and Canonization of -, 606; - as an Narada Bhakti Sutra. 661. Option for the Poor. 671; Preferential – Assassination Attempt on Pope Apostle of Life, 607; Anjeze Gonxhe National Commission for /Crucified People/Oppressed, 669-670. John Paul II, 237. Bojaxhiu, Maiden Name of -, 607; Protection of Child Rights Organ Donation. 245-262; and Mehta, Dr. Hansa. *Universal Family of -, 607-608; - as Loreto Nun, (NCPCR). – Survey 2010, 821-825. Religions, 259-261; *Human Organs. Declaration of Human Rights. 609; - and 1946 Hindu-Muslim National Crime Records Bureau Oriental Churches. *Indian Meier, John P. *Parable Conflict, 609; - and Call within a Call, (NCRB) Survey 2016. 820-821. Church. Metanarratives. *Lyotard, Jean 610, 612; - and Abp. Ferdinand Nationalism. *Authentic – in India, Orientalium Ecclesiarum. 74, 447; Francois. Perrier SJ, 610; Missionaries of 483; *Religious Nationalism; - and Individual/Particular Metaphor. *Wisdom Metaphors. Charity of -, 610-611, 612; - and Home *Hindu Nationalism; Constitutional Churches, 444, 445. Nationalism. Oxfam Survey 2017. *India.
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Padroado. 19, 23, 31, 32. W. Johnson and Roger T. Johnson , 659-661; Mother Teresa about the VI; *Romero; *Salesian Way; Palfrey, J. *Youth. on -, 825-826; M. Harris on -, 826; -, 671; Pope Francis on the -, 728; *Indian Church; *Davos 2018; Panikkar, Raimundo. 855, *Faith. Daniel Bar-tal on -, 830. *Poverty; *World Day of the Poor; *Violence; *Al-Azhar Conference; Panj Piyare. *Sikhism. Peace. 808-810; Concept of -, 810- *Religious; *Vow of Poverty; *Francisco Martos; *Jacinta Papacy. Pope Pius IX on - , 447; 814; Johan Galtung on - and *Ignatius of Antioch; *Ellacuria, Martos; *Human Organs; *Mary as German Bishops on -, 447. Violence, 810-814; -keeping, -making Ignacio; *Solidarity; *Option; the Mother of the Church; Para. *Paramatman; and -building, 813; United Nations *Crucified People; *Bishops; *Evangelii Gaudium; *Laudato Si; *Vaishnavism. Definition of -, 814; Culture of -, 831; *Option for the Poor. *Lumen Fidei; *Veritatis Gaudium; Parable. 679-680; - and the United Nations on Culture of -, 814; Pope Benedict XIV. Message of - *Witnesses of Joy; *Gaudete et Kingdom, 679-690; John P. Meier on India’s Contribution to Culture of - for the 2009 World Day of Exsultate; *Synod on Youth 2018. -, 687; John R. Donahue on -, 689; , 815-817; - in India Today, 817-821; Communication, 701; - on Faith, 603, Pope John Paul II. 419; Visit of – to John Fuellenbach on -, 689; *Good *Peace Education; *Violence. 604; *Mary, Blessed Virgin, Mother Bangladesh, 4; Letter Epistula ad Samaritan. Pelagianism. 580. of the Church; *Youth; *Social Indiae Episcopos (1987) of - to the Para-Liturgy. 589-590. Pennsylvania Report. 643-646. Media; *Human Organs; *Spe Indian Bishops, 74. *Good Paramatman. Para, Aspect of -, Vatican Response to -, 645. Salvi. Samaritan; *Reformation; 746, 747, Vyuhas, Aspect of -, 747- Perpetua and Felicity. Tertullian on Pope Clement VIII. 9, 23. *Restoration; *Francisco Martos; 748; Vibhavas, Aspect of -, 748-749; the Martyrdom of -, 579-80. Pope Francis. 581, 805; - in Myanmar, *Jacinta Martos; *Human Organs; Antaryami, Aspect of -,749; Personalist Model. *Formation 3-7; - in Bangladesh, 3-7; - and *Ecclesia in Asia; *Fides et Ratio; Arcavatara, Aspect of -,749-750; Models. Rohingya Refugees, 5, 6, 7; Letter *Novo Millenio Ineunte; *Pastores *Vaishnavism. Pew Research Centre. 819. of – to Indian Bishops, 73-77; - to Dabo Vobis; *Redemptoris Mater; Parliament of Religions, Chicago. Picachy, Cardinal Lawrence. Youth, 120; C-I-M Key for *Redemptoris Missio; *Veritatis 768, 769. *Mother Teresa Interpreting -, 172-181; Card. George Splendor. Parys, Johan Van. *Church Arts. Pieris, Aloysius. 855, 859, 860. Alencherry on -, 173-174; Vision of Pope John XXIII. 655, 802. Humane Paschal Mystery. 362-370; *Easter Pilgrimage Model. *Formation – on Society and Church, 176-178; Salutis of -, 406. Triduum. Models. -, A Visionary Missionary, 178-181; Pope Leo the Great, St. *Mary, Pastores Dabo Vobis of John Paul Placuit Deo. 565-85. Missiology of -, 178-181; Letter to Blessed Virgin, Mother of the II. *Formation. Pluralism. F.X. Clooney and - of the People of God by -, 647-653; 645- Church. Patil, Pratibha. *Mother Teresa. Religion, 124-125, 126, 127; D’Costa 646; - and Church of the Poor and Pope Leo XIII. *Mary, Blessed Pax Americana. 790. and -, 125; Paul Knitter and -, 125; for the Poor, 655; - and Footwashing, Virgin, Mother of the Church; Pax Britanica. 790. Religious Pluralism, 769, 772. 771; - in Colombo, 772; - on *Rosary; *Lourdes. Pax Indica. 790. Pneumatocentrism. *Logocentrism. Clericalism, 646, 797; - on Lay Pope Paul V. 22-23. Peace Education. – for India, 808- Pneumatocentrism. Christocentrism, Faithful, 797; Message of – to Pope Paul VI. 801-807; Visit of – to 831; Negative -, 810; Peace Theocentrism, Regnocentrim, Conference on the Humanitarian Bangladesh, 4; - and Credo of the Educators of India: Mahavira, Soteriocentrism. Impact of Nuclear Weapons, Vienna, People of God, 323; Canonization Gautama Buddha, Advaita Vedanta, Politics of Renaming. – for 831; - on Being a Neighbour, 915; of -, 801; Meeting of – with Guru Nanak, Mohandas Promoting Religious Nationalism, *Protection of Minors; *Religious; Ecumenical Patriarch Athenagoras Karamchand Gandhi, Abdul Ghaffar 778. *Religions; *World Day of the in Jerusalem, 802; - at United Khan, Vinoba Bhave, Bhimrao Poor. Church of the – and for the - Poor; *Ecology; *Church; *Good Nations, 802-803; Homily of Pope Ambedkar, Mother Teresa, 815-816; , 655; Option for the -, 658-659, Samaritan; *Youth; *Families; Francis for the Canonization of – and Experiments with -, 825-830; David Institutional Option for the -, 673- *Seminarians; *Poor; *Pope Paul Romero, 807; *Mary as the Mother 674; Jesus’ Relationship with the - of the Church.
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 74 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 75 954 INDEX OF VOLUME 82 (2018) ANALYTICAL INDEX 955
Pope Pius IX. 447; *Papacy Quazi-Divinization. – of the Self, Reformation. 756; John Paul II on - Response. *Reaction. Pope Pius XI, 447; *Bernadette 186. and Reformation, 591-592.*Counter Restoration. John Paul II on – and Soubirous. Qui bene cantat, bis orat. Reformation; *Luther; *Calvin; Reformation, 591-592. Pope Pius XII. 447; *Lourdes.. *Congregational Singing. *Zwingli; *Sola Gratia, Sola Resurrection. *Body. Pope, Msgr. Charles. 645. Quran. Interpretation of -, 211-213; Scriptura. Revelation. *Islam; *Muhammad. Popular Spirituality. *Spirituality. Qutb and Interpretation of -, 212, Refounding and Renewal. 371-373. Reyes, Ana Catalina Soberanis. Pornography. *Contraceptive 213, 214; Mahmud and Regnocentrim. *Logocentrism. *Service. Revolution. Interpretation of -, 213-214; Pneumatocentrism. Christocentrism, Rig Veda. 746, 769. *Ekam Sat Vipra Post-Atheist Society. 194-196. Scientific Interpretation of -, 213; Theocentrism, Regnocentrim, Bahudha Vadanti. Post-Liberalism. *Liberalism. Nasr Hamid Abu Zayd and Soteriocentrism. Rohingya Refugees. *Pope Francis. Postmodernism.189, 195; – Interpretation of -, 214; Hassan Reign of God. 781-783. Romero, Abp. Oscar. 801-807; – on Questions Modernity, 187-188. Hanafi and Interpretation of -, 213, Relativity, Theory of. 194. the Political Dimension of Faith, 668; Post-Secular Age/Society. 192, 194- 214; – as a Dialogical and Dialectic Religion(s). Radical -, 99-101; True Canonization of -, 801; 196, 200. Conversation, 691-696; Christian and Holy Things in -, 413; Pope Assassination of -, 803; Last Homily Poverty. – in India, 656, 670; *Poor; and Jesus in the -, 693; Mary in -, Francis on -, 422. of -, 804; Day of Martyrdom of – as *Vow of Poverty; *Religious 238. *Death of Jesus. Religious Nationalism. Nexus of – the International Day for the Right Poverty; *Evangelical Poverty. Qurbana. *Syro-Malabar Eucharist/ and Politicas in India, 657; to Truth Concerning Gross Human Prayer of the Hours. *Divine Office. Qurbana. Challenges of – in India, 774-795; Rights Violations and for the Dignity Presbyterorum Ordinis of Vatican Qutb. *Quran. Startegies of -, 777-779; Politics of - of Victims, 805; Homily of Pope II. 452. Rahman, Fazrul. 696. , 779-781; Biblical Theological Francis for the Canonization of Pope Priests. Pope Francis on – and Rahner, Karl. 853, 854, 872, 875. Reflections on -, 781-785; Paul VI and –, 807. Simplicity, 677-678; *Social Media; Rakbar Khan. *Lynching. Responding to -, 791-794; Ros SJ, Francisco. – and Thomas *Human Formation of Priests Ramakrishna Order of Monks. – Responding to – in Religious Realm, Christians, 13, 17, 18, 19, 33. Prime Mover. *Aquinas; *Aristotle. and Neo-Vedantic Tradition, 773. 791-792; Responding to – in Socio- Rosary. Encyclical Adiutricem on - Primordial Faith. *Faith. Rape. Unnao -, 401, 402, 403; Kathua Political Sphere, 792; Responding to by Pope Leo XIII, 322. Primordial Sacrament. *Sacrament. -, 402, 403; Nirbhaya -, 402; Not in – in Cultural Spaces and Formation, Rottenberg, Isaac C. 219. Pro Life. *Mother Teresa. My Name and – Incidents, 402; CBCI 792-793; Responding to – in RSS (Rashtriya Swayamsevak Progress of Paradox, The. – by Response to -, 403, 404. Education Field, 793-794; *History, Sangh). 775; Keshav Baliram Gregg Easterbrook, 666. Rashtriya Swayamsevak Sangh Distortion of; *Politics of Renaming. Hedgewar, Founder of -, 775; M.S. Prophet. 674-675; *Muhammad, (RSS). *RSS. Religious Pluralism. *Pluralism. Golwalker, Sarsanghchalak of -, 775; Prophet; *Vow of Poverty . Ravidas. 39. Religious Poverty. – and Indian B.S. Deoras, Sarsanghchalak of -, Protection of Children/Minors Reaction. 184, 186, 187-188; – and Traditions, 654-678; Models of -, 775; V.D. Savarkar of -, 775; Ban on Chirograph of Pope Francis for the Response, 86-88, 91-97, 101-104; 661-663. *Evangelical Poverty; -, 777; Institution of a Pontifical Reassertion of Religion as -, 97-99. *Vow of Poverty. Rtzinger, Joseph (Pope Benedict Commission for the -, 653; *National Redemptoris Mater of Pope Paul VI. Religious. 654-678; – in India, 657; XVI). 588. Commission for Protection of Child 323. Pope Francis to -, 671; - and the Poor, Rushdie, Salman. Ayatollah Rights (NCPCR). Redemptoris Missio of John Paul 667-674; *Solidarity; *Vow of Khomeini’s Fatwa against -, 185. Protoevangelium of James. *Mary. II. 417, 864, 869, 873. Poverty; *Poor. Sabka Sath, Sabka Vikas. 790. Pyramidal Model. *Church. Reflection (Apaugasma). Renard, John. *Comparative Sacrament. Sacrosanctum Quantum Mechanics. 194. *Wisdom/Sophia; *Upanishad. Theology. Concilium (SC) on the Celebration
Vidyajyoti Journal of Theological Reflection,Vol.82/12 December 2018 p. 76 Vidyajyoti Journal of Theological Reflection, Vol.82/12 December 2018 p. 77 956 INDEX OF VOLUME 82 (2018) ANALYTICAL INDEX 957 of -, 601; Incarnate Word as the Satyagraha. Gandhi and -, 721-723; Ana Catalina Soberanis Reyes on a 45-47; Kirpan (Sikh Sword), 56; Primordial -, 862. Raghavan Iyer on -, 721; Ahimsa and Culture of -, 632; Martin Luther King, Vaheguru, 58; *Guru Nanak. Sacramentum Fidei. *Divine -, 722, 723. Jr. on Serving, 634. Simmel. – on Praying for Faith, 199. Worship. Schebera, Richard. *Comparative Sex Scandals. *Human Formation Simplicity. *Priests; *Bishops. Sacrifice. Interdisciplinary and Theology. of Priests. Singh, Kushwant. *Sikhism. Interreligious Perspectives on Body Schiller. *Enlightenment. Sexual Abuse. Clergy – in Small Christian Communities. 484; and -, 568-72; Bible on Body and - Schleiermacher. *Enlightenment. Pennsylvania, 643-646. *Charter for *Family Units. , 572-74; Jesus’- as Salvific, 574-77; Schmalz. Mathew N. *Comparative the Protection of Children and Smith, Wilfred Cantwell. *Faith. Body and - in Christian Tradition, Theology. Young People. *, - by Cardinal Social Justice Model. *Formation 577-81. Schools. *Catholic Schools. Therodore E. McCarrick, 645. Models. Sacrosanctum Concilium (SC). 445. Scott, Bernard B. *Good Samaritan. *Protection of Minors; *Letter to the Social Media. 697-717; - and Youth 604, 605; *Mary; *Sacraments; Scriptures. Church and -, 875-876. People of God by Pope Francis. Formation, 697-717; W. Wilson on - *Church Arts; *Liturgy (of the Second Vatican Council. 451, 770- Shantiniketan. *Brahmabandhab , 701; Priests and -, 702; Benedict Hours). 771, 772; - and Universal Call to Upadhyay. XVI on Youth and -, 701-702, 704- Salafis. 212. Holiness, 341-343; *Actuositatem Shelley, Percy Bysshe. The 705; - and Cyber Youth Formation, Salesian Humanism. 761-767; Apostolicam; *Ad Gentes; Necessity of Atheism by -, 88. 710, 712-716. Optimism of -, 764-767; 832-846. *Christus Dominus; *Dei Verbum; Shintoism. 532-533. Social Sin. *Gandhi. Salesian Way (of Francis de Sales). *Dignitatis Humanae; *Lumen Signs of the Times. Global Village, Sola Gratia, Sola Scriptura. 764: – and Confidence in Providence, Gentium; *Nostra Aetate; 406; Globalisation, 406; Wars, 407; *Reformation. 835-838; - and Holy Indifference, *Orientalium Ecclesiarum; Ecological Destruction, 407; Solidarity. – with the Poor, 670-673; 835-838; - of Hly Indifference and *Presbyterorum Ordinis; Poverty, 407; - and God’s Call to the - of Religious with the Poor, 670; Nishkama Karma of Bhagavad Gita, *Sacrosanctum Concilium; Church, 410; *Gaudium et Spes. *Vow of Poverty. 837-838; - and Discernment, 838-843; *Unitatis Redintegratio; Sikhism. 35-59; Holy Food in -, Sophia. *Wisdom/Sophia. Discernment as the Strategic Virtue Secularism. 657; Constitutional – Hospitality Crossing Boundaries, Soroush, Abdolkarim. – on of -, 838-840; Human Flourishing in in India, 483; - in India, 657. 35-59; - and Langar, 38, 45, 46, 47-55, Prophethood and God’s Nature, Divine Milieu, Goal of Christian Secularization. 86-104, 184-200. 58; Praxis of Langar in -, 47-53; 694; - on Islam, 695-696; - on the Discernment in -, 840-843; - of Gentle Semina Verbi, Vestigia Christi, Origin of Langar Praxis in -, 53-55; - Prophet, 695. Persuasion, 845-846; - and Pope Vestigial Trinitatis. Religions as - and Caste, 38-39; - Rituals, 39-42; Soteriocentrism. *Logocentrism. Francis, 846-848. , 874. Kushwant Singh on Caste in -, 38; Pneumatocentrism. Christocentrism, Samaritan Woman. *Fourth Semina Verbi. *Semina Verbi, Guru Arjan, Adi Granth, Caste Theocentrism, Regnocentrim, Gospel. Vestigia Christi, Vestigial Trinitatis. Discrimination, 38-39; Charan Amrit Soteriocentrism. Sannyasin. 660-661. Seminarians. Pope Francis on -, of -, 39; Guru Nanak and Guru Spe Salvi (2007) of Benedict XVI. Sapientia Christiana. 566. 728; *Bishops. Angad/Lahina, 40; Guru Gobind 224. Sarah’s Circle, Jacob’s Ladder. Sen, Keshu Chandra. Singh and Khalsa Ritual of -, 40-41; Spiritual Conferences of Francis *Fox, Matthew *Brahmabandhab Upadhyay. Panj Piyare of -, 40, 56; Baptism de Sales. 839. Sarva Dharma Samabhava. 791. Seneca. 197. Ritual of -, 40; Guru Gobind Singh Spiritual Exercises, The. 140, 141; Sarvodaya. Gandhian -, 721-723, 790; Service. – in Christian Thought and and Karah Prasad of -, 41, 56-58; – of St. Ignatius of Loyola, 652, 659; Raghavan Iyer on -, 721. Life, 625-634; Jesus, Model of -, 625- Khalsa Sikh, 41, 58; Amritdhari Sikh, Two Standards of -, 665. Sat-cit-ananda. 795. 628; - in Primitive Church, 628-630; 41; Jat Caste in -, 42-43; Conversion Spirituality. Christian -, 659; Jesus Christian – to the Indian Nation, 631; of Dalits into -, 43-45; Values of -, – of Being Poor, 659; - of the
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Underprivileged, 197; Popular -, 199; Systematic Theology. *Theology. Trinity. 867; Economic – and Vestigial Trinitatis.*Semina Verbi, *Youth. Tagore, Rabindranath. 888; Immanent -, 853; *Church. Vestigia Christi, Vestigial Trinitatis. Subsidiarity. -, Decentralization, Gitanjali of -, 785. Troeltsch. 201. Vibhavas. *Paramatman; Legitimate Autonomy, 448; *Church. Taittriya Upanishad. *Upanishad. Uddalaka Aruni. 743. *Vaishnavism. Swami Agnivesh. *Agnivesh. Tao of Physics. *Capra, Fritjof. Uncertainty Principle. – of Karl Violence. Johan Galtung on Peace Symbol. 871-873; - of the Father, 871- Tao/Taoism. 532; *Dharma, Marga, Heisenberg. and -, 810-814; Direct -, Structural - 873. Tao, Dabar, Hodos. Unitatis Redintegratio (UR). 447. , Cultural – and Galtung’s ABC Synod on Youth 2018. 801; Temptations. – of Jesus, 664. United Nations. 791; *Youth. Triangle of -, 811-813; Effects of – Preparatory Document of -, 105-120; *Evangelical Poverty. Universal Declaration of Human on India’s Children, 821-825; Theme of -, 105-107; New Approach Tertullian. 579; *Perpetua and Rights. 817; Dr. Hansa Mehta and Buddhist Response to -, 101-103; to Youth in the Preparatory Felicity. -, 817. Address of Pope Francis on – Document of -,107-108; Youth Theocentrism. *Logocentrism. Upadhyay, Brahmabandhab. Committed in the Name of Religion, Accompaniment in the Preparatory Pneumatocentrism. Christocentrism, *Brahmabandhab Upadhyay. 182-183; *Peace; *Galtung, Document of -,110-118; Theocentrism, Regnocentrim, Upanishad. 742-746; Brhadaranyaka Visva Bharati University. Anthropological Accompaniment of Soteriocentrism. -, 743, 744, 745; Chandogya -, 743, *Brahmabandhab Upadhyay. Youth in the Preparatory Document Theodosius. 655. 744 Mundaka -, 743; Kausitaki -, 744, Vita Consecrata. 670. of -, 110-113; Pedagogical Theology. Systematic -, 206-207; 746; Taittriya -, 744; Katha -, 745, 746; Vivekananda, Swami. 888; A Accompaniment of Youth in the Historic -, 206-207; Link Between Maha -, 787; Isa -, 790; God as Christian Response to the Message Preparatory Document of -, 112; Historical and Systematic -, 206-207; Emanation in -, 743; God as Breath of Harmony of -, 768-773; Spiritual Accompaniment of Youth *Comparative Theology. in -, 743-744; God as Image in -, 744- Philosophy of Universalism of -, 768; in the Preparatory Document of -, Thomas Aquinas. *Aquinas, 745; God as Reflection in -, 745-746; - and Religious Harmony, 768; *Neo- 113-115; Adult Accompaniment of Thomas. *Wisdom Metaphors. Vedanta. Youth in the Preparatory Document Thomas Christians of Malabar. 11-34. Vaheguru. *Sikhism. Vocation. – to Religious Poverty, of -,115-116; Practical Steps in the Thomas the Apostle, St. *Indian Vaishnavism. Five Aspects of 654-678. Nicholas Boyle about -, Accompaniment of Youth in the Church. Paramatman in -, 746-750; *Wisdom 655; - in India, 655; *Francis de Preparatory Document of -, 116-117; Tillich, Paul. – and the Ultimate Metaphors. Sales. Letter of – Fathers to Young People, Concern and Ground of Our Being, Valignano SJ, Alessandro. 11. Voltaire. 89 914-915; Homily of Pope Francis at 189. Valmiki, Maharshi. 788. Vow of Poverty. 654-678; - and the Concluding Mass of -, 915; Toynbee. 198, 199; – on Defeat of Varro, Terentius. 184. Divine Freedom, 667-669; - and Dedication Intervention of Percival Holt at -, Philosophy, 197. Antiquities by -, 184. to the Poor, 667; - and Solidarity with 916-918. Tracy, David. *Comparative Vasudhaiva Kutumbakam. 787, 794, the Poor, 670-673; - as Prophetic, Syro-Malabar Church. *Indian Theology. 795. 674-675; *Evangelical Poverty; Church. Transcendence. – and Vaticn II. *Second Vatican Council. *Religious Poverty; *Option; Syro-Malabar Eucharist/Qurbana. Transformation, 531-539. Vedanta, Advaita. *Advaita Vedanta; Ecology. – and Eco-Theological Vision, 306- Transformation. *Transcendence. *Peace Education. Vyuhas. *Paramatman; 315; - as Cosmic Liturgy, 307; Cosmic Transitus Mariae. *Mary, Blessed Veritatis Gaudium. – of Pope *Vaishnavism. Vision of -, 307; Earthly Elements in Virgin. Francis, 566. Wealth. 669-670; *Civilization. -, 312; Liturgical Eco-Theology of - Trent, Council of. 451, 757. Veritatis Splendor. 488. Wilson, W. *Social Media. , 312-315. Tribals. 788-789. Vestigia Christi.*Semina Verbi, Wisdom Metaphors. – and Indian Syro-Malankara Church. *Indian Trinitarian Theology. Jewish Vestigia Christi, Vestigial Trinitatis. Traditions, 729-751; - in Upanishadic Church. Exchanges on -, 219-221.
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Traditions, 742-746; - in Vaishanvite Yoga. 570; *Body. Tradition, 746-750; Exegetical and Youth. 697-698; Definitions of -, 699- Theological Implications of -, 730- 700; United Nations and Definition 741; Philosophical Background of - of -, 699; – Formation, 697-717; - and , 741-742. Cyberspace, 703-704, 705-709; J. Wisdom/Sophia. 729, - as Breath of Palfrey and U. Gasser on - and God (Atmis), 731-732; - as Emanation Cyberspace, 704; John Paul II and (Aporroia), 732-7735; - as Reflection Importance of the Church for -, 906; (Apaugasma), 735-736; - as Mirror Benedict XVI on - and Social Media, (Esoptron), 736-737); - as Image 701-702, 704-705; Pope Francis on - (Eikon), 737-738; *Book of Wisdom. , 728; -, Faith and Mission, 905-913; Witnesses of Joy by Pope Francis, - and Identity, 905; - and 671. Relationship, 905; - and Life Wolf, Kenneth Baxter. 662. Purpose, 905; - and Meaning, 906; Women. *Fourth Gospel. Ideal -, 907; -, Church and Faith World Day of Communication. Formation, 907-909; Jesus as Model *Pope Benedict XVI. for -, 909-910; -, Church and World Day of the Poor. Message of Kingdom, 910-912, 913; - Spirituality, Pope Francis for the -, 671. 912-913; *Social Media; *GPY2015 World Press Freedom Index 2017. Agenda; *Bishops; *Synod on 819. Youth 2018; *Pope Francis. Worship. *Divine Worship. Zayd, Nasr Abu. 696. Xavier, St. Francis. *Indian Church. Zen. 206; – Koan, 189. Yajna. 571. Zoroastrianism. 533. Yajnavalkya. 743, 745. Zwingli. 764.
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