Category: Religion

An estimated 600,000 people—nearly half of East Timor’s population—gathered on Tuesday in a seaside park for Pope Francis’ final Mass. The event was held on the same field where St. John Paul II prayed 35 years ago during East Timor’s struggle for independence from Indonesia. The enormous turnout reflected the deeply Catholic nature of this Southeast Asian country and the respect its people hold for the church, which supported them during their fight for freedom.

Francis delighted the massive crowd, staying at Tasitolu park well into the evening, circling the field in his open-topped popemobile as the screens of their cellphones illuminated the night. “I wish for you peace, that you keep having many children, and that your smile continues to be your children,” Francis told the crowd in Spanish.

While papal Masses have drawn larger numbers in more populous nations like the Philippines, the turnout in East Timor, a country of 1.3 million people, was believed to be the largest ever in terms of proportion to the national population.

The park, a vast sea of yellow and white umbrellas—reflecting the colors of the Holy See flag—sheltered attendees from the intense afternoon sun as they awaited the Pope’s arrival. Water trucks intermittently sprayed the crowd to provide relief from the heat. Dirce Maria Teresa Freitas, a 44-year-old who traveled from Baucau, was one of many who arrived hours early. “We are very happy that the pope came to Timor because it gives a blessing to our land and our people,” she said, having arrived at 9 a.m., more than seven hours before the Mass started.

Tasitolu park, where the Mass was held, has a deep historical significance for East Timor. It is believed to have been a place where Indonesian troops disposed of bodies during their brutal 24-year occupation, during which as many as 200,000 people were killed. Today, it is known as the “Park of Peace” and features a large statue of John Paul II, commemorating his historic 1989 visit. During that visit, John Paul II openly criticized Indonesia’s human rights abuses and expressed solidarity with the Timorese faithful. His words of encouragement came at a crucial time during East Timor’s fight for independence, which it achieved in 2002.

Following in John Paul II’s footsteps, Francis’ visit came at a time when East Timor remains one of the poorest countries in the region, with 42% of its population living below the poverty line, according to the U.N. Development Program. Despite the nation’s economic challenges, its Catholic faith runs deep, with 97% of the population identifying as Catholic, a legacy of Portuguese colonialism that dates back to the 1500s.

At the conclusion of the Mass, Cardinal Carmo da Silva, the Archbishop of Dili, reminded the crowd of the historical significance of John Paul II’s visit. “John Paul’s visit marked the decisive step in our process of self-determination,” he said. “Francis’ visit to the same place marks a fundamental step in the process of building our country, its identity, and its culture.”

Although official estimates predicted attendance at 750,000, local organizers reported that approximately 600,000 people had gathered in Tasitolu park and surrounding areas by the time the Mass began. Many had lined up before dawn, and by the time Francis arrived, the roads leading to the park were jammed with cars, trucks, buses, and even pedestrians walking down the middle of the street. The temperature reached 31 degrees Celsius (88 degrees Fahrenheit), compounded by humidity of over 50%.

“For us, the pope is a reflection of the Lord Jesus, as a shepherd who wants to see his sheep,” said Alfonso de Jesus, who had also traveled from Baucau, East Timor’s second-largest city. “So we come to him with all our hearts as our worship.”

De Jesus, 56, had also been present for John Paul II’s 1989 Mass, which was remembered for a riot that erupted just as the event was ending. As police clashed with a group of young men shouting for independence, John Paul II watched as plainclothes Indonesian officers wielded batons to break up the disturbance. Some of the men had unfurled banners reading “Fretilin Welcomes You,” referencing the independence movement that had fought against Indonesian rule since East Timor was annexed in 1976.

The 1989 Mass, attended by 100,000 people, ended with four women being hospitalized after being crushed in the chaotic crowd. Amnesty International later raised concerns that around 40 people had been detained and tortured, though Indonesian authorities denied this. “The Mass was very neat and orderly with tight security,” De Jesus recalled, “but it was marred by a brief riot at the end of the event.”

The 1989 event became a key moment in bringing international attention to East Timor’s independence movement. At the time, reports quoted Dili Bishop Carlos Ximenes Belo, who played a significant role in drawing attention to the plight of the Timorese people. Belo would later go on to win the Nobel Peace Prize along with then-foreign minister and current President José Ramos-Horta for their efforts in peacefully resolving the Timorese conflict.

However, Belo’s legacy has been tarnished in recent years. In 2022, the Vatican revealed that Belo had been sanctioned for sexually abusing young boys. The former bishop now lives in Portugal, where the Vatican has blocked him from contacting East Timor. Although his role in East Timor’s history has been widely recognized, his name was conspicuously absent from any official mentions during Pope Francis’ visit. Despite this, many ordinary Timorese people still hold him in high regard for his contributions to their independence.

Sister Maria Josefa, a nun from Cape Verde who has lived in Dili for five years, commented on the sensitive subject, saying that Pope Francis was right to address the issue of abuse during his visit, even if he did not mention Belo by name. “His words of compassion were necessary,” she said.

Francis’ visit, with its massive turnout, once again underscored the significant role the Catholic Church continues to play in East Timor. His message of peace and hope, delivered on the very ground where Timorese blood had been shed decades before, resonated deeply with the faithful, marking yet another milestone in the country’s journey of rebuilding and reconciliation.

In a display of profound faith and devotion, Pope Francis was greeted with immense enthusiasm in East Timor, one of the most Catholic nations globally, where nearly half of its population participated in an open-air Mass on Tuesday. The 87-year-old pontiff’s visit represents the second-to-last stop of his extensive journey across Asia and the South Pacific. According to the Vatican, local officials estimated that approximately 600,000 people attended the Mass, making it one of the largest gatherings of its kind.

Early on Tuesday, the capital city of Dili was bustling with activity as residents of all ages, from elderly congregants to parents with infants in strollers, filled the streets in anticipation of the pope’s arrival. The atmosphere was electric, with cheers echoing through the air as the pope made his way to the seaside park where the Mass was held.

Photographs from the event captured vast crowds holding yellow and white umbrellas—the colors emblematic of the Vatican—as they sought respite from the midday sun. In an effort to keep the attendees cool, a man was seen spraying water over the crowd with a hose, adding to the communal spirit of the day. Many devotees had been stationed in the park since 4 a.m., enduring more than twelve hours of waiting to secure a spot near the front.

Among the eager attendees was Estefania Clotaria-Monterio Gutierrez Ornai, a 25-year-old local who had been waiting since the early hours to witness the historic visit up close. She expressed her aspirations to CNN, stating, “I hope that through his visit here, he can show us to be more respectful to each other and encourage us that, one day, one of us could become the pope like him!”

As Pope Francis arrived amidst chants of “Viva Papa Francesco,” individuals with physical disabilities were given priority to meet the pontiff. Additionally, a group performed a traditional cultural dance in his honor, highlighting the rich heritage of East Timor. During the Mass, prayers were delivered in the local dialects, fostering a deeper connection with the diverse congregation.

At the end of the service, Pope Francis addressed the assembled crowd in Spanish, with a priest translating his words into Timorese. His remarks included a lighthearted yet poignant reference to the region’s crocodiles, creatures that hold significant cultural symbolism as ancestral beings. The pope cautioned the crowd, saying, “Be careful. I was told that crocodiles are coming to some beaches. Crocodiles that come swimming and have a stronger bite than we can handle. Be attentive to those crocodiles that want to change your culture, your history. And stay away from those crocodiles because they bite, and they bite a lot.”

In his homily, Pope Francis also lauded East Timor for its youthful population, describing the abundance of children as a “great gift.” This theme of valuing large families was consistent with his previous remarks during his visit to Indonesia, where he contrasted the country’s high birth rates with declining numbers in other regions.

Following the Mass, the atmosphere remained vibrant as local singer Maria Vitória da Costa Borges, popularly known as “Marvi,” took the stage. She performed alongside fellow Timorese artist Bepi, providing a cultural close to the day’s events. Marvi, a former winner of Portugal’s “The Voice,” showcased the country’s musical talents, further enhancing the celebratory mood.

However, the visit is not without its challenges. The issue of clerical sexual abuse looms over this segment of Pope Francis’s tour, especially in light of recent allegations involving prominent East Timorese clergy. During his address to the nation’s political leaders, the pope urged them to confront “every kind of abuse” to ensure a “healthy and peaceful childhood for all young people.”

East Timor, or Timor Leste, is one of the newest nations in the world, having gained independence in 2002 after a prolonged and violent struggle against Indonesian occupation. The Catholic Church played a pivotal role during this period, supporting the independence movement and suffering significant losses in the process. Today, with a population of approximately 1.3 million, East Timor stands as the second-most Catholic country globally, with 97% of its citizens identifying as Catholic— the highest percentage outside the Vatican.

The government of East Timor allocated $12 million for Pope Francis’s inaugural visit to the deeply religious nation, a figure that has sparked debate given the country’s modest economy and status as one of Asia’s poorest countries. This significant expenditure highlights the profound reverence the populace holds for the pope and the Catholic faith.

The pontiff’s visit comes at a time when the Catholic Church is under increased scrutiny for sexual abuse scandals. In East Timor, allegations have emerged involving high-profile clergy, casting a shadow over the pope’s appearance. Two years prior, the Vatican admitted to having disciplined Bishop Carlos Ximenes Belo, a Nobel Peace Prize laureate, after accusations surfaced that he had sexually abused boys decades earlier. Although the Vatican placed Belo under travel restrictions and imposed prohibitions on contact with minors, the bishop has not faced official charges in East Timor and has not publicly addressed the allegations.

Analysts suggest that if Pope Francis chooses to speak directly about sexual abuse during his visit to East Timor, it would send a powerful message to both survivors and those who have yet to come forward, not only within the country but also across the broader region. While the issue is not formally on the agenda for this visit, the underlying concerns remain a critical aspect of the church’s current landscape.

Pope Francis’s 12-day expedition across Asia includes stops in Indonesia, Papua New Guinea, East Timor, and Singapore, reflecting a strategic shift within the Catholic Church towards strengthening its presence in Asia. This visit marks the second time a pope has visited East Timor, the first being Pope John Paul II in 1989, but it is the first since the country achieved independence.

East Timor’s strategic location between northwestern Australia and Indonesia has historically made it a focal point for both regional influence and cultural exchange. The island of Timor, half-occupied by East Timor, was a Portuguese trading hub for sandalwood since the 17th century. Four centuries of Portuguese rule significantly influenced the religious landscape, leading to the widespread adoption of Catholicism in East Timor, in contrast to its Muslim-majority neighbor, Indonesia.

Today, East Timor’s economy is heavily dependent on its oil and gas resources, yet the nation continues to grapple with high poverty rates resulting from decades of conflict. Christina Kheng, a theologian at the East Asian Pastoral Institute, commented to CNN, stating that the young nation “is still struggling with post-war unity and nation building.” The country finds itself at the crossroads of geopolitical tensions, particularly between the United States and China, with Australia playing a key role as a US ally in providing support and assistance.

The legacy of Bishop Belo, a significant figure in East Timor’s fight for independence and a Nobel Peace Prize recipient alongside President Jose Ramos-Horta, adds a complex layer to the current visit. In 2022, the Vatican revealed that Belo had been sanctioned for alleged sexual abuse of minors, including accusations from two men who claimed the bishop had raped them during their teenage years and bribed them to keep silent. The Vatican’s actions included restricting Belo’s travel and prohibiting any contact with minors or individuals in East Timor.

Despite the gravity of the allegations, Bishop Belo has not faced formal charges within East Timor and has remained silent on the matter. This situation has left many victims hesitant to come forward, partly due to the church’s integral role in the country’s independence and the government’s harsh treatment of those few who have been convicted of abuse.

Since Pope Francis assumed leadership of the Catholic Church in 2013, numerous reports have emerged detailing systemic failures, cover-ups, and decades-long patterns of sexual abuse within the church across various nations. Although the pope has faced criticism for certain decisions, such as his initial defense of a Chilean bishop implicated in a sex scandal—which he later admitted was a “grave error”—he has taken a more resolute stance on these issues over time. Reforms introduced under his leadership include holding lay leaders of Vatican-approved associations accountable for any cover-ups related to sexual abuse.

The intertwining of the Catholic Church with East Timor’s struggle for independence is deeply rooted in the nation’s history. During the brutal Indonesian occupation from 1975 to 1999, over 200,000 people, roughly a quarter of the population, lost their lives due to violence, massacres, and famine. The Catholic Church was instrumental in resisting Indonesian control, with many of its clergy and workers suffering severe repercussions for their involvement in the pro-independence movement.

International condemnation of Indonesia’s actions peaked in 1991 following the Santa Cruz massacre in Dili, where Indonesian troops killed young independence supporters. The subsequent capture and imprisonment of Timorese guerrilla leader Xanana Gusmao in 1992 further galvanized opposition to Indonesian rule. The fall of Indonesian President Suharto in 1998 and subsequent policy shifts led to a UN-sponsored referendum in 1999, where more than 78.5% of East Timor’s population voted for independence.

The aftermath of the referendum was marred by violence as pro-Indonesian militias, backed by the Indonesian military, launched a campaign of killing and looting in the capital, Dili. Churches were attacked, priests were targeted, and those supporting independence were hunted down, resulting in widespread destruction of infrastructure and displacing around 200,000 people. An international peacekeeping mission led by Australia eventually intervened, culminating in East Timor’s official independence in 2002.

Throughout this tumultuous period, the Catholic Church stood as a bastion of support for the East Timorese people, providing sanctuary and advocating for their rights, often at great personal cost to its clergy and workers. This historical alliance between the church and the nation’s fight for freedom underscores the profound significance of Pope Francis’s visit, both as a spiritual leader and a symbol of enduring resilience.

As Pope Francis continues his journey through Asia, his visit to East Timor not only celebrates the nation’s deep-rooted Catholic faith but also brings to the forefront critical issues that the church must address to maintain its moral authority and support the communities it serves. The event in Dili serves as a poignant reminder of the church’s influential role in shaping East Timor’s identity and the ongoing challenges it faces in reconciling its past with the need for transparency and justice in the present.

The religious composition of Indians who emigrate shows a stark contrast to those who remain in India, according to an analysis by the Pew Research Center, based in the United States. While approximately 80% of India’s population identifies as Hindu, they account for only 41% of the country’s emigrants. This significant difference highlights a unique migration pattern among Indian religious groups.

On the other hand, Muslims, who make up about 15% of India’s population, represent 33% of those born in India but now living abroad. Christians, a smaller minority in India at just 2%, are notably overrepresented among Indian emigrants, making up 16% of those who have left the country. “Many more Muslims and Christians have left India than have moved there,” noted Stephanie Kramer, the lead researcher of the analysis. She added, “People of other, smaller religions, like Sikhs and Jains, are also disproportionately likely to have left India.”

Globally, over 280 million people, or 3.6% of the world’s population, are classified as international migrants. According to Pew Research Center’s analysis, as of 2020, Christians comprised 47% of the global migrant population, followed by Muslims at 29%, Hindus at 5%, Buddhists at 4%, and Jews at 1%. The analysis also found that 13% of global migrants are religiously unaffiliated, including atheists and agnostics.

The analysis included anyone living outside their birthplace, regardless of age or when they were born, as long as they are still alive. When it comes to India, the religious composition of people who have migrated to the country closely resembles that of India’s overall population.

Interestingly, Hindus are notably underrepresented among international migrants, accounting for just 5% of global migrants compared to their 15% share of the world population. This underrepresentation is attributed to the fact that Hindus are largely concentrated in India, with people born in India being less likely to emigrate. “This seems to be because Hindus are so concentrated in India, and people born in India are very unlikely to leave,” Ms. Kramer explained. She further noted, “More people who were born in India are living elsewhere than from any other country of origin, but these millions of emigrants represent a small fraction of India’s population.”

As of 2010, 99% of Hindus lived in Asia, mostly in India and Nepal. Researchers do not expect this percentage to decrease significantly in the future. Since the partition of India in 1947, the country has not experienced a mass migration event, and many who migrated at that time are no longer alive. “In contrast, other religious groups are more dispersed globally and face more push factors that drive emigration,” Ms. Kramer added.

This raises the question: are Hindus a global outlier when it comes to migration? According to researchers, Hindus indeed stand out compared to other religious groups. “They’re less likely to leave home than people of other faiths, and their global migration patterns mostly depend on who leaves and arrives in India, rather than a broad collection of countries like other major religions,” said Ms. Kramer.

Another interesting finding from the analysis is that Hindus have the longest average migration distance, traveling an average of 4,988 kilometers (3,100 miles). This distance is often covered when moving from India to distant countries like the United States and the United Kingdom. Researchers suggest that the lack of recent crises forcing Hindus to flee to nearby countries plays a role in this. Instead, most Hindu emigrants are economic migrants seeking better job opportunities in distant locations.

India is not the only country with an emigrant population that differs religiously from those still living in the country. The survey highlights that Hindus are overrepresented among emigrants from Bangladesh as well. While fewer than 10% of Bangladesh’s residents are Hindu, they account for 21% of those who have left the country. Conversely, Muslims make up around 90% of Bangladesh’s population but represent only 67% of its emigrants.

Similarly, in Pakistan, Hindus constitute only about 2% of the population, yet 8% of those who were born in Pakistan and now live elsewhere are Hindu. In Myanmar, Muslims make up 4% of the resident population but 36% of the emigrant population, reflecting a similar trend of religious minorities being more likely to migrate.

The Pew report provides valuable insights into the religious composition of the world’s migrants. It reveals that people often migrate to places where their religion is more prevalent, and that those from minority religious groups within their country of birth are more inclined to emigrate. “We find that people often go to places where their religion is common, and that those from minority religious groups within their country of birth are more likely to leave,” concluded Ms. Kramer.

The India Day parade in New York City, a renowned annual event celebrating Indian democracy and the diaspora’s diversity, has become a source of controversy this year. The parade, scheduled for Sunday, August 18, is the largest of its kind outside India, typically featuring grand marshals, often Bollywood stars, leading the procession down Madison Avenue. This year, the theme is “Vasudhaiva Katumbakum,” which means “the world is one family” in Sanskrit.

Avinash Gupta, president of the parade’s organizing body, the Federation of Indian Associations (FIA), emphasized that the parade is meant to celebrate the unity and inclusiveness of India. “We celebrate our unity in diversity, and we celebrate inclusiveness—that’s our India,” Gupta stated. He further explained that the event is a tribute to all Indians, regardless of their regional, linguistic, or religious backgrounds, marking the 78th anniversary of India’s independence from British rule. It also highlights the achievements of the Indian diaspora in fields like science, technology, and politics.

Gupta, who is Hindu, celebrated India’s Independence Day on Thursday, August 15, by hoisting the Indian flag in Times Square alongside individuals of different faiths, including Muslims, Sikhs, and Christians. However, this year’s parade has drawn criticism due to a float that features an 18-foot-long statue of the Hindu deity Ram and a replica of the newly constructed Ram Mandir in Ayodhya, India. Critics argue that the float represents anti-Muslim sentiment and distorts the values of Indian culture and Hinduism.

The Ram Mandir, which opened earlier this year, was built on the site where a 16th-century mosque was demolished in 1992 by a Hindu extremist mob. The mosque’s destruction, based on claims that it was built on the birthplace of Lord Ram, led to deadly riots across India, killing over 2,000 people, primarily Muslims. After years of legal disputes, India’s Supreme Court ruled in 2019 that the temple could be constructed on the site.

While many Hindus view the temple as a long-overdue homecoming for Lord Ram and a rejection of past Islamic rule, others see it as a symbol of Hindu exclusivism, reminding them of the deep divisions it exacerbated between Hindus and Muslims. David Kalal, communications director for Hindus for Human Rights, expressed his concerns at a press conference, stating, “The inclusion of the Ram Mandir float in this year’s parade is not a celebration of cultural pride, but a glorification of both a violent history and a violent ambition.” Kalal also noted that the debates within the Indian American community have broader implications for American society, given the growing political influence of Indian Americans.

On Wednesday, August 14, various faith-based organizations, including Hindus for Human Rights, the Indian American Muslim Council, the Council on American-Islamic Relations, and the New York State Council of Churches, held a press conference outside City Hall to denounce the float and called for its removal. Over 20 groups signed a letter addressed to Mayor Eric Adams and Governor Kathy Hochul, arguing that the parade’s sponsors, the Hindu nationalist group Vishwa Hindu Parishad of America and the Hindu denomination BAPS Swaminarayan Sanstha, intended to use the event to spread fear among American Muslims. Mayor Adams responded by saying, “If there is a float or a person in the parade that is promoting hate, they should not [be there].”

In contrast, the Hindu American Foundation, the largest Hindu advocacy group in the U.S., defended the float in a letter to Mayor Adams on Friday, August 16. The letter urged the mayor to “support freedom of expression” and allow the float’s inclusion, arguing that the common narratives surrounding the mosque dispute lack historical context.

Gupta noted that no city officials or law enforcement agencies had contacted the FIA to request the float’s removal. To him, the float is merely a proud tribute to the temple. “There are a lot of people here who cannot go to India to visit the temple because of their age, because they have medical conditions, or they simply cannot afford to go, so this will be a good opportunity for them to see the replica of the mandir, which was built after a 500-year wait,” Gupta explained.

While the Ram float will remain in the parade, Gupta does not want it to overshadow the entire event, which also features floats from Muslim, Sikh, and Christian Indian organizations. He hopes that non-Indians will view the parade as a celebration of the diaspora’s growing influence, which now numbers over 5.4 million people. “I feel very proud that we collect, we gather, we bring together all of the Indian diaspora, of all states, all faiths, all religions, and we march together,” Gupta said. “We all have to be united, and that way, we’ll have our voice heard.”

The Rev. Chloe Breyer of the Interfaith Center of New York, a well-established organization that collaborates with various faith groups in the city, acknowledged the complexity of the situation. She recognized “the deep ties between Hindu New Yorkers and the sacred geography of India” and affirmed the group’s right to religious freedom. However, she also noted that the float seemed less about religious freedom and more about “religious boasting,” which she believes contradicts the very values being celebrated. In a statement issued on August 12, Breyer and the Interfaith Center urged the parade organizers to be more aware of the current religious dynamics in the U.S. and abroad.

“That question of this contested site is not one that a press conference is going to solve, and it’s not one I’m going to solve,” Breyer remarked. “However, if you’re in New York City and you’re having a parade to celebrate your heritage, I would just say, know your people and know your context. Your neighbors are some Hindus and some not Hindus.”

Uma Mysorekar, president of the Hindu Temple Society of North America in Flushing, Queens, and a partner of the Interfaith Center, expressed concern that the controversy surrounding the float was casting Hindus in an intolerant light, which she believes undermines the purpose of an Independence Day parade. Describing herself as “a very religious person,” Mysorekar said she understands why many Hindu Americans take pride in the float. However, she also acknowledged that the timing of the float’s inclusion might be “adding more fuel to the fire,” given that the temple was completed less than a year ago. She believes that there are “so many other ways” to represent India’s rich and diverse culture. In private conversations, Mysorekar noted that many Hindus attending the parade share her concerns.

“Indian Independence Day has nothing to do with religion,” Mysorekar emphasized. “Independent India consists of all kinds of people, and we represent the beliefs and thoughts of everybody. … I think we must respect that and uphold India’s integrity. That’s really important.”

A wise person once described spirituality as “Religion minus Fear.” By stripping religion of fear, commandments, retribution, and concepts of hell, what remains is a more humorous and lighter essence of God—this is spirituality.

Books often suggest that spirituality is a subset of religion, while experience might suggest the opposite, with religion being a subset of spirituality. The two are not entirely distinct; they overlap significantly. Although no explanation can fully capture the essence of spirituality, explanations help initiate the journey of understanding. It’s important to remember that these explanations are imperfect, varied, and not the actual experience itself. However, they serve as a starting point for personal exploration. Like navigating through a dense forest, the goal is to reach home, not to get lost in the details. By trusting one’s inner guidance, one can avoid endless debates about different concepts and instead focus on the ultimate goal.

Religion is a structured system of beliefs and practices that evolves within different geographical and socio-cultural contexts, allowing it to adapt to external conditions. On the other hand, spirituality is an expression of one’s true self, independent of external adaptations. Religion often serves as a set of guidelines for those who need external definitions of right and wrong, who seek guidance on what to do and what to avoid. In contrast, spirituality is for those who are completely honest with themselves and attuned to their inner voice.

Religion can impose dogmatic rules aimed at maintaining societal order, while spirituality encourages individuals to reason, question, and seek to understand even the disorder. Spirituality liberates the mind, whereas religion can constrain it. Religion may invoke fear and threats of punishment for non-adherence, but spirituality is governed by the ability to reason, which brings inner peace.

Religion often speaks of sin, guilt, and the need to avoid transgressions, whereas spirituality emphasizes continuous learning, adapting to one’s environment, and understanding humanity through reason. Religion asks questions but discourages questioning itself; it often adheres strictly to customs and traditions without allowing for doubt. For example, questioning why a Muslim prays Namaaz five times a day or what would happen if Jesus hadn’t been crucified can be met with harsh criticism. Religion often focuses on identity, asking if one is proud to be part of a particular faith.

In contrast, spirituality encourages constant inquiry, understanding different perspectives, and seeking truth with objectivity and honesty. It prompts individuals to question everything, including their own thoughts, and to doubt even the doubter to discover the truth. Spirituality might ask not about pride in belonging to a particular religion, but rather about the true essence of those beliefs.

Religion is a human-made organization, bound by rules created by men, while spirituality is divine, free from human-made rules. Spirituality can take on countless forms, each unique to the individual. Religion often speaks of life after death, sin, and punishment as interpreted by scriptures, whereas spirituality seeks true independence, freedom, peace, and solace within oneself during this life.

Religion often promises glory, luxury in paradise, or the threat of hell, while spirituality teaches that our minds can create either heaven or hell in our lived experience. Religion is closely tied to the teachings of specific books, deities, and rituals, whereas spirituality seeks purity of thought across all sources of wisdom. It is itself a divine ritual that radiates knowledge, understanding, and insight into humanity’s role in the world.

Religion can lead to divisions, with different faiths often opposing each other. Islam, Christianity, and other religions can be seen as exclusive, each claiming a monopoly on truth. In contrast, spirituality is a unifying force, transcending religious boundaries. There is no such thing as “Islamic spirituality” or “Christian spirituality”; spirituality is simply about clarity of thought and understanding oneself.

Religion often functions as a community-based belief system, bringing together people with similar beliefs. Those who do not conform to these beliefs are often seen as outsiders. For instance, Islam, with its belief in a formless Allah, may see statue worshipers as enemies. Christianity, which views Jesus as the only son of God, often dismisses other prophets and their teachings. Modern Hinduism, with its emphasis on worshiping everything, may view religions focused on a single belief as incomplete. Religion thus tends to form groups, excluding those who doubt or question its teachings.

Spirituality, on the other hand, welcomes all seekers, regardless of their religion, beliefs, or methods. It even embraces atheists who exhibit humanity and kindness, recognizing their spiritual nature. While religion is based on a fixed belief system, spirituality is experiential, focusing on personal growth and liberation.

Religion is often tied to the teachings of a particular founder—Christianity to Jesus, Islam to Muhammad, Buddhism to Gautama Buddha, Jainism to the Tirthankars. However, it is crucial to remember that these founders were not followers of the religions that later developed from their teachings. Jesus was not a Christian, Muhammad was not a Muslim, Gautama was not a Buddha—they were spiritual beings whose teachings laid the foundation for religions.

Religion relies on followers and grows through adherence to its rules and doctrines. It imposes strict guidelines on how to live, what to wear, eat, and even what to think. This is how religions maintain control and expand their influence.

In contrast, spirituality is a solitary journey, not necessarily lonely, but focused on the individual’s progress toward discovering the ultimate truth. Even in a crowd, a spiritual person may feel a sense of solitude, as the journey is deeply personal. While spiritual seekers may share their experiences with others, they do so with an open mind, always ready to question and adapt as they continue their quest for understanding.

Being in love is a spiritual experience, while attraction often follows a societal protocol, culminating in marriage according to religious norms. Spirituality allows love to exist freely, without preconditions, while religion may impose conditions and expectations.

We are not merely human beings having a spiritual experience; rather, we are spiritual beings having a human experience. Religion provides a path, a method, a way to live life, but spirituality is about the realization of life’s purpose and the value of existence. Religion enables existence, while spirituality allows us to truly live. Most people, however, merely exist.

It has been thirty-six years since Monsignor Marcel Lefebvre ordained four Bishops without papal mandate, an act that led to their excommunication, lifted by Pope Benedict XVI in 2009 out of mercy. During those years, Jorge Mario Bergoglio, now Pope Francis, was pursuing studies in Germany and later served in Buenos Aires before becoming Auxiliary Bishop of the Argentine capital. Today, as the 266th Successor of Peter, Pope Francis faces decisions regarding the Priestly Fraternity of Saint Pius X, particularly an announcement from its Superior, Father Benoît de Jorna.

On June 30, 1988, Monsignor Lefebvre justified the ordination of four Auxiliary Bishops as crucial for preserving Catholic Tradition, a move Father de Jorna now seeks to expand by preparing successors. This decision anticipates backlash, with media likely to paint them as “fundamentalists,” “rebels,” or “schismatics.” According to canon law, any ordination without papal approval, similar to Monsignor Lefebvre’s, incurs automatic excommunication not just for the ordainer but also the ordained and co-consecrators.

Another challenge facing Pope Francis involves accusations from former Nuncio Carlo Maria Vigano, who faces a canonical trial for alleged schism due to his criticisms of Pope Francis and Vatican II. Vigano, dismissing the trial, views the accusations as affirming his stance against what he terms the ideological and theological issues within the Church.

Meanwhile, in Spain, the Poor Clare nuns of Belorado have declared a schism, rejecting Vatican II and Francis as Pope. They have refused to appear before the Ecclesiastical Court of Burgos, opting instead for negotiation to resolve the dispute over their convent’s ownership.

In India, the Syro-Malabar Rite has seen a significant schism over liturgical practices, despite attempts by Pope Francis to intervene and restore unity. Failure to comply with the Pope’s directives could lead to excommunication for a large segment of the Syro-Malabar Catholics.

Adding to the Pope’s challenges, businessman Raffaele Mincione’s legal dispute with the Vatican has escalated to the United Nations, potentially tarnishing the Holy See’s reputation in legal matters. Moreover, Pope Francis faced criticism for his remarks on homosexuality during a virtual event, where a Filipino student challenged him to support LGBTQIA+ rights and cease using offensive language.

Amid these trials, Pope Francis also mourns the loss of his Confessor, underscoring the personal toll amidst his papal duties. Despite these difficulties, the Pope continues to address critical issues such as the role of women in the Church, Canon Law reforms, and the global economy, as discussed in recent meetings with his advisors.

Toronto, ON – After nearly a decade-long wait, world-renowned Spiritual Master, best-selling author and global humanitarian, Sant Rajinder Singh Ji Maharaj returns to Toronto, spreading joy, spiritual wisdom, and building bridges among communities. This highly anticipated event promises to be an extraordinary opportunity for residents of Toronto and the Greater Toronto Area (GTA) to experience his transformative teachings firsthand.

In a world marked by divisions, stress, and daily challenges, the pursuit for inner peace and contentment has become even more compelling. Sant Rajinder Singh Ji teaches a scientifically backed method of connecting with our inner space of peace, love, and bliss through the practice of meditation.

“The bliss and happiness we experience in meditation stays with us even after we come out of meditation. The experience is so powerful and deeply fulfilling that it helps us to transcend the pains and sorrows of life. No matter what happens to us in life, we have a fountain of nectar within us from which we can drink at any time.”

~Sant Rajinder Singh Ji Maharaj

Event Details:

Saturday, June 29th, 4:00 PM – English Public Talk: “Meditate to Experience Spiritual Love”

Sunday, June 30th, 3:00 PM – Hindi Public Talk (with English translation)

followed by In-depth instructions for meditation

Event Location:

Delta Hotels Toronto Airport

655 Dixon Rd,

Toronto, ON M9W 1J3

Join us for an evening of spiritual upliftment and uncover a simple yet powerful meditation technique that can be practiced by individuals from all walks of life, regardless of age, cultural tradition, or gender. Don’t miss this rare opportunity to connect with a spiritual luminary and embark on a path towards self-discovery and transformation.

About Science of Spirituality:

Science of Spirituality is a global, non-profit, nondenominational organization dedicated to transforming lives through meditation. With over 3,200 centers in 50 countries, Science of Spirituality has helped millions of people worldwide find peace within themselves.

About Sant Rajinder Singh Ji Maharaj:

As head of Science of Spirituality, Sant Rajinder Singh Ji travels the globe, teaching people how they can uncover the treasures of spirituality within themselves with a practical technique of meditation for serenity and joy. He emphasizes that building a peaceful world begins with the first foundation stone—ourselves. We must find peace within ourselves before contributing to outer peace.

His tireless efforts have been recognized at the state, national, and global levels. He has received numerous awards and accolades in the spheres of spirituality, peace, and education. These include Honorary Doctorate Degrees from five prestigious universities. He is a bestselling author whose many books and publications have been translated into fifty-six languages. Some of the notable books include:

• Detox the Mind
• Meditation as Medication for the Soul
• Inner and Outer Peace through Meditation
• Empowering Your Soul through Meditation

For more information about Sant Rajinder Singh Ji, his Toronto Tour, or Science of Spirituality:elontario@sos.org, https://www.sos.org/tour/toronto-tour-2024 or call, +1 (647) 430 3335

Internationally recognized spiritual leader and best-selling author, Rajinder Singh will host an event in New Brunswick, New Jersey on July.5 and July.6.

On July.5 at 7 pm, he will present a talk in English entitled “Peace and Joy Await You Within” with Spanish translation. On July.6, at 3 pm, Singh will give a spiritual discourse in Hindi with English and Spanish translations. The program will take place at the Hyatt Regency New Brunswick Hotel. His talks will include detailed meditation instructions. Both programs are free and open to the public.

The spiritual leader will offer key insights and techniques as highlighted in his books: the Amazon bestsellers Detox the Mind, Inner and Outer Peace through Meditation, and Empowering Your Soul through Meditation, among others. He will demonstrate how this practice of inner awakening can enrich our lives physically, emotionally, and spiritually, providing a framework for peace and happiness to impact not only our own lives but also those of our families, colleagues, communities, and beyond.

As the head of Science of Spirituality, a global spiritual organization dedicated to transforming lives through meditation, Singh travels the globe, teaching people how they can uncover the treasures of spirituality within themselves with a practical method of meditation. He emphasizes that building a peaceful world begins with the first foundation stone — ourselves.

Singh’s contributions to world peace span decades, and he has been honored by many institutions for his efforts to bring people of all nations, cultures, and traditions together.

He has been a featured speaker on many occasions, including the Millennium World Peace Summit and the 50th Anniversary of the United Nations, where he led an audience of thousands in meditation at the Cathedral of St John the Divine. Additionally, he has served as a keynote speaker at the United Nations, delivering a talk on “Building Bridges through Meditation”.

He will offer key insights and techniques on finding peace and joy as highlighted in his books. Singh’s Global Meditation in Place programs, simulcast weekly throughout the world, started during the pandemic and continue to enhance the lives of tens of thousands.

On the morning of Monday, April 20th, Pope Francis welcomed a delegation from Loyola University, Chicago, in the Hall of the Popes at Vatican City. Below is a translated summary of his address delivered in Italian:

Pope Francis began by greeting the President and members of the Board of Trustees of Loyola University in Chicago, who were on a pilgrimage to the birthplace and formative grounds of Saint Ignatius of Loyola. He emphasized the significance of journeys in the human quest for life’s meaning, urging the delegation to maintain a continuous desire for pilgrimage. This visit to the origins of Saint Ignatius’ life and spirituality, he noted, should enrich and inspire their academic and personal growth. The Pope stressed the importance of returning to one’s roots to draw strength and progress, reiterating that the roots of Loyola University lie in the experiences of Saint Ignatius, who prioritized God and sought His will, thereby striving for service. He encouraged the delegation to let Ignatius’ path of discernment and commitment to justice guide their lives and activities, as Loyola University is deeply rooted in the Jesuit tradition of discernment and action.

Pope Francis called on the university to seek truth through deep reflection, attentive listening, and courageous action, urging them to persevere in being witnesses of hope in a world rife with division and conflict. He noted that conflicts, while inevitable, should be resolved from a higher level, fostering cooperation rather than confusion. The Pope highlighted the need for cultivating critical thinking, discernment, and sensitivity to global challenges, constantly questioning how the university can contribute to making the world a better place.

In an era of rapid changes and complex challenges, the Pope underscored the essential role of academic institutions. He stated that their task extends beyond forming fine minds to developing generous hearts and consciences that respect the dignity of every person. Education, he explained, involves the head, heart, and hands, emphasizing harmony between thought, feeling, and action. Education is not merely about knowledge transmission but about forming individuals who embody reconciliation and justice in every aspect of their lives. He encouraged forming “hard-working dreamers,” as dreams are vital for creativity and life’s poetry.

The Pope urged the delegation to nurture intellectual curiosity, cooperation, and sensitivity to contemporary challenges, carrying forward Saint Ignatius’ legacy. He stressed the need for people ready to serve others, work towards a future where everyone can achieve their potential, live with dignity, and find peace. Reflecting on the current global crises, Pope Francis highlighted the importance of hope as an anchor, without which we cannot live. “Hope never disappoints!” he remarked.

He particularly commended intercultural and interreligious dialogue for fostering mutual understanding, cooperation, and building bridges between different traditions, cultures, and worldviews. Concluding his address, Pope Francis blessed the delegation and their journey of knowledge and service, asking them to pray for him due to the challenges of his role. He assured them of his prayers and requested theirs in return. “Thank you!” he said, closing his heartfelt message.

One of the earliest surviving manuscripts, anticipated to fetch over $2.6 million at auction later this year, is generating substantial interest. The Crosby-Schøyen Codex, written in Coptic on papyrus in Egypt, stands as the earliest Christian liturgical book, according to Christie’s, the international auction house hosting the sale in London on June 11.

Attributed to a solitary scribe, the codex comprises 52 leaves, or 104 pages, meticulously crafted over four decades at a monastery in upper Egypt. Carbon dating places its origins between the 3rd and 4th centuries. Notable for its historical significance, it includes the first epistle of Peter and the Book of Jonah, serving as an early testament to the spread of Christianity.

Protected behind plexiglass and housed in two lockable wooden boxes, the codex is valued by Christie’s between $2.6 million and $3.8 million. Part of the Bodmer Papyri, discovered in the 1950s and encompassing biblical, Christian, and pagan literary texts, it was initially acquired by the University of Mississippi, later passing through various hands in the 1980s before being acquired by Norwegian collector Martin Schøyen in 1988. As such, it holds the distinction of being the oldest known book in private ownership.

Eugenio Donadoni, senior specialist for books and manuscripts at Christie’s in London, emphasized the broad appeal of the codex, stating, “The Crosby-Schøyen is one of the earliest witnesses to a development in cultural and textual transmission and in the history of the book that would not be rivalled in significance until Gutenberg’s printing press and the 20th-century revolution in electronic publishing and communication.” Donadoni further highlighted its role in early Christian practices, noting, “It contains the two earliest complete texts of two books of the Bible, 1 Peter and Jonah, both used in those Easter services.”

The remarkable preservation of the codex owes much to the favorable climactic conditions in Egypt, where it was unearthed. It is featured among a collection of “manuscript masterpieces” from The Schøyen Collection, described by Christie’s as “one of the largest and most comprehensive collections of manuscripts ever assembled.” This collection spans 1,300 years of cultural history and includes significant works such as the Holkham Hebrew Bible and the Geraardsbergen Bible, alongside Greek literature, humanist masterpieces, and historically significant texts from various regions.

Currently on display at Christie’s New York until April 9, the Crosby-Schøyen Codex stands as a tangible link to early Christianity and the evolution of the written word, inviting both scholarly and private interest alike.

Pope Francis has brought to light the political tactics employed to influence votes during recent papal elections while refuting claims of intending to reform the conclave process in the future, as revealed in a book-length interview released on Tuesday.

The revelations, disclosed in “The Successor: My Memories of Benedict XVI,” offer insights into the Argentine pope’s relationship with the late German pope and address certain conflicts with Benedict’s long-serving aide.

Authored as a dialogue with Javier Martínez-Brocal, correspondent for Spain’s ABC daily, the publication coincides with a sensitive period for the 87-year-old Francis. Concerns regarding his health, the potential for his resignation akin to Benedict, and the eventual succession have been raised.

In the book, Francis divulged previously confidential information concerning the 2005 and 2013 conclaves. He noted being “used” in 2005 by cardinals aiming to prevent Benedict’s election, ultimately leading to Ratzinger’s victory. Similarly, in 2013, he recounted realizing the support behind him only at a late stage.

Francis denied rumors of planning conclave rule reforms, particularly concerning discussions before papal elections. He did, however, mention revising protocols for papal funerals, intending to ensure dignified but not extravagant ceremonies.

The pope also addressed tensions with Archbishop Georg Gaenswein, Benedict’s longtime secretary, citing imprudent decisions leading to difficulties. Gaenswein’s perceived role in conservative opposition during Francis’s tenure is highlighted, including incidents like Cardinal Robert Sarah’s book publication alongside Benedict.

Blaming Gaenswein for the affair, Francis acknowledged sidelining him following the incident. Gaenswein’s posthumous memoir, released after Benedict’s death, further strained their relationship.

Francis emphasized Benedict’s support and denied any conservative maneuvers against him. He clarified that his homily at Benedict’s funeral adhered to liturgical protocol, contrary to conservative criticism.

In essence, Pope Francis’s revelations shed light on the intricate politics surrounding papal elections and internal tensions within the Vatican, while reaffirming his commitment to the papal office and the Church’s traditions.

The Vishwa Hindu Parishad of America (VHPA) and its Canadian counterpart have launched the Shri Ram Rath Yatra, a 60-day expedition spanning over 16,000 miles across North America, connecting Hindu temples in the United States and Canada. Commencing its journey on Mar. 23, 2024, coinciding with the festival of Holi, the Yatra began its US leg from the VHPA headquarters in Sugar Grove, Illinois. The inaugural day witnessed a traverse of over 500 miles and visits to nine temples.

The primary objective, as articulated by the organizing committee, is to foster unity among Hindu communities and traditions across the continent. This Yatra serves as a means to convey the spiritual significance of the Shri Ram Lalla Pran Pratishtha ceremony held in India on Jan. 22, 2024.

The Yatra is facilitated by three specially designed Raths (chariots), each adorned with imagery of Shri Ram Lalla, traversing North America.

In Canada, the Yatra commenced on Mar. 25 with ceremonies at the Vishnu Temple in Richmond Hill, Ontario. The Canadian inauguration included the Pran Pratishtha ceremony, followed by a puja dedicated to the Rath.

As of Mar. 31, 2024, the US leg of the Yatra had covered nearly 100 temples across various states, spanning approximately 4,000 miles. Each temple visit adhered to a meticulous protocol, with the revered idol of Shri Ram Lalla being ceremoniously installed and rituals observed.

Simultaneously, the Canadian contingent focused its journey within the Greater Toronto area, making stops at around twelve temples and traveling approximately 900 miles. Notable among these visits was Parliament Hill in Ottawa, where Shri Ram Lalla received homage, signifying a significant cultural and spiritual gesture.

Looking ahead, the US team plans to traverse Connecticut, New York, and New Jersey, while the Canadian team will divide its attention among provinces, culminating their journey with visits to numerous temples in the Greater Toronto Area.

Pope Francis, despite enduring respiratory issues throughout the winter, led approximately 60,000 individuals in Easter celebrations, emphasizing a call for peace in Gaza and advocating for a prisoner exchange between Russia and Ukraine. He conducted Easter Sunday Mass at St. Peter’s Square and offered a poignant prayer for global peace, particularly highlighting concerns for Gaza’s residents amidst ongoing conflict. Francis, speaking from the loggia, stressed the importance of peace achieved through dialogue rather than weapons. Despite his recent health struggles, the Pontiff’s active participation in Easter services, including the nighttime Easter Vigil, demonstrated his resilience.

In a gesture of goodwill, Pope Francis circulated in his popemobile, interacting with well-wishers after Mass, signaling his well-being despite uncertainties surrounding his health. His address, attended by approximately 60,000 individuals, underscored his commitment to global peace amid challenging times. A brief disruption during the service, when a religious icon fell due to a gust of wind, was swiftly rectified by ushers.

Easter Mass holds significant importance in the liturgical calendar, commemorating Jesus’ resurrection, preceding the “Urbi et Orbi” blessing, where the Pope traditionally addresses global crises. This year, Pope Francis directed his thoughts towards the conflict zones in Ukraine and Gaza, particularly expressing concerns for affected children. He made a fervent appeal for a ceasefire in Gaza and urged for humanitarian access to assist Palestinians, emphasizing the importance of international law.

The Pontiff’s recent health concerns prompted a cautious approach, with Francis refraining from lengthy speeches to preserve his well-being. Despite missing the Palm Sunday homily and reconsidering his participation in the Good Friday procession, his decision to conserve his health proved beneficial, enabling him to fully engage in Easter services.

In a parallel event, King Charles III of Britain’s public appearance at an Easter service in Windsor Castle served as a reassuring symbol of stability, amidst his recent cancer diagnosis. The monarch’s interaction with well-wishers highlighted a sense of continuity and hope during uncertain times.

However, in Jerusalem, Easter Mass attendance was notably subdued at the Church of the Holy Sepulcher, reflecting the somber atmosphere amid the ongoing Israel-Hamas conflict. The conflict has significantly impacted tourism and pilgrimage to the historic site, with Palestinian Christians facing restrictions in accessing Jerusalem.

In Gaza, Easter celebrations were marred by the grim reality of the conflict, with only a few Palestinian Christians gathering for Mass amidst the backdrop of displacement and destruction. Similarly, in Bethlehem, the traditional birthplace of Jesus, the festive spirit was subdued, with residents expressing sorrow over the lack of joy and normalcy due to the ongoing occupation.

Elsewhere, in Iraq’s Nineveh Plains, a region historically significant for its Christian population, Easter celebrations marked a symbol of resilience amidst past persecution by the Islamic State group. Despite dwindling numbers, Iraqi Christians gathered in large numbers to reaffirm their commitment to their homeland.

Overall, amidst global crises and conflicts, Easter served as a moment of reflection and resilience, with religious leaders and communities worldwide reaffirming their commitment to peace and solidarity.

ISIS, the notorious Islamist militant group, has issued a chilling call to arms, urging lone individuals to carry out violent attacks against Christians and Jews in the US, Europe, and Israel during the holy month of Ramadan.

In a disturbing message delivered via the encrypted messaging app Telegram, Abu Hudhaifa al-Ansari, a spokesperson for ISIS, praised the recent horrific terror attack in Moscow, which claimed the lives of 140 people.

The spokesperson emphasized the significance of Ramadan as a time for jihad and called on supporters to target individuals of specific religious affiliations. Additionally, al-Ansari warned of increased attacks due to the presence of American troops in Iraq, commemorating the 10-year anniversary of ISIS’s declaration of a caliphate in Iraq and Syria.

This call to violence extends beyond the mentioned regions, with mentions of escalating attacks in Mozambique and the relocation of operations to major cities in the Philippines.

The spokesperson urged followers to heed the directives of their leaders and spread the message of ISIS through various media channels, expressing confidence that their agenda would be achieved.

Pope Francis delivered a powerful Christmas Day message from the loggia of St. Peter’s Basilica, denouncing the weapons industry and its role in perpetuating conflicts worldwide. He specifically addressed the ongoing tensions between Israel and the Palestinians, lamenting the recent attack by Hamas in southern Israel and calling for the release of hostages. The pontiff urged an end to Israel’s military campaign in Gaza and appealed for humanitarian aid to reach those in need.

In his annual “Urbi et Orbi” speech, which translates to “To the City and the World,” Pope Francis dedicated his blessings to a plea for peace globally. Reflecting on the biblical story of Christ’s birth in Bethlehem, he acknowledged the current state of sorrow and silence in the region. The Pope’s message extended beyond the Middle East, touching on various global conflicts, from Armenia and Azerbaijan to Syria, Yemen, Ukraine, South Sudan, Congo, and the Korean peninsula. He called for humanitarian initiatives, dialogue, and enhanced security to prevail over violence and death.

Pope Francis emphasized the need for governments and people of goodwill, especially in the Americas, to address the concerning issue of migration. He condemned the actions of “unscrupulous traffickers” who exploit individuals seeking a better life and called for collective efforts to tackle this troubling phenomenon.

A significant portion of the Pope’s address was dedicated to criticizing the weapons industry, which he accused of fueling conflicts worldwide with insufficient public attention. He urged greater discourse and scrutiny on the subject to expose the interests and profits behind the scenes of war. Pope Francis questioned the possibility of achieving peace when arms production, sales, and trade continue to escalate.

“It should be talked about and written about, so as to bring to light the interests and the profits that move the puppet strings of war,” he said. “And how can we even speak of peace when arms production, sales, and trade are on the rise?”

This isn’t the first time Pope Francis has denounced the weapons industry, labeling its participants as “merchants of death.” He has previously asserted that contemporary wars, such as the one in Ukraine, serve as testing grounds for new weapons or a means to deplete existing stockpiles.

Turning his attention to the Israel-Palestine conflict, the Pope called for a resolution through “sincere and persevering dialogue between the parties, sustained by strong political will and the support of the international community.” Vatican officials estimated that approximately 70,000 people gathered in St. Peter’s Square to witness Francis’ noonday speech and blessing, with some attendees displaying Palestinian and Ukrainian flags.

While Pope Francis, at 87 years old, appeared in good spirits during the Christmas Day address, his recent bout of bronchitis was evident as he occasionally coughed and seemed out of breath. Despite this, he is expected to deliver a blessing on the feast of St. Stephen and preside over a New Year’s Eve vigil in St. Peter’s Basilica, followed by Mass the next day, rounding out the holiday season.

In a remarkable display of resistance against Pope Francis, certain Catholic bishops in Africa, Poland, and other regions assert their refusal to implement the new Vatican policy endorsing blessings for same-sex couples. The reactions underscore the continued polarization of the issue and the persistent resistance from traditionalist and conservative Catholic leaders to Francis’ decade-long endeavor to foster a more inclusive environment for the LGBTQ+ community.

Bishops in Africa, home to 265 million Catholics, a quarter of the global Catholic population, voiced some of the most robust opposition. Many Catholics in these regions live in societies where homosexuality is condemned and illegal. Out of the 54 countries in Africa, 31 criminalize homosexuality, the highest of any continent, according to the Human Dignity Trust, an organization advocating for LGBTQ+ rights.

Zambia’s bishops conference categorically stated that same-sex couple blessings would not be implemented in Zambia. Malawi’s bishops conference echoed a similar sentiment, emphasizing that blessings for same-sex unions would not be allowed. Both countries have stringent anti-gay laws, with severe punishments, including long prison sentences.

Zambian bishops called for “further reflection” on the blessings, citing the country’s anti-homosexuality laws and cultural heritage that rejects same-sex relationships as reasons for their decision. In Poland, known for its conservative stance, the bishops conference, one of the most conservative in Europe, announced it had no intentions of providing blessings to same-sex couples. They reiterated that marriage is exclusively the union between a man and a woman, condemning sexual acts outside of this union as “always an offense against God’s will.”

The Vatican’s doctrinal office issued a document titled “Fiducia Supplicans,” asserting that blessings could be extended to people in same-sex relationships without being confused with the marriage ritual. However, the document reaffirmed that marriage remains a lifelong union solely between a man and a woman. This announcement marked a reversal of the 2021 statement that ruled out blessings for same-sex couples, stating that God “cannot bless sin.”

The U.S. bishops conference sought to downplay any shift, emphasizing that the church’s teachings on marriage remained unchanged. They clarified that the announcement articulated a distinction between liturgical (sacramental) blessings and pastoral blessings, the latter being for individuals seeking God’s grace in their lives.

Notably, Cardinal Gerhard Müller, a German cardinal and former head of the Vatican doctrinal office, criticized the declaration as “self-contradictory.” He argued that the church cannot celebrate one thing and teach another, highlighting the tension within the Catholic leadership regarding the acceptance of same-sex relationships.

Bishops from Nigeria, Ghana, Kenya, Madagascar, and South Africa issued public statements clarifying that the new policy did not signify official recognition or acceptance of same-sex relationships. The prevailing sentiment among many was a fear that this move signaled a step toward the Catholic church embracing homosexuality.

Nigeria’s bishops reassured the faithful that the Catholic Church’s teaching on marriage remained unchanged, explicitly stating that there was no possibility of blessing same-sex unions and activities. In Mali, a priest expressed disagreement with the Vatican’s decision, emphasizing that it pertained solely to the Vatican, not to the local church.

In the United Kingdom, an organization representing 500 Catholic priests released a signed letter reaffirming the Church’s teachings on marriage and same-sex unions to address widespread confusion. In Zimbabwe, where anti-gay laws are in place, LGBTQ+ rights activist Chesterfield Samba anticipated resistance from some church branches and believed the declaration would not alter the stance of Zimbabwean same-sex couples ostracized by the church.

The Southern African Catholic Bishops Conference, based in South Africa, where same-sex marriages are permitted, appeared to welcome the possibility of blessings for gay couples. However, they clarified that their interpretation was that the blessing was done with the hope of conversion, reflecting the complex perspectives within the Catholic hierarchy on LGBTQ+ issues.

Macaulay gained recognition from the Travancore Government for the missionary endeavors of the London Mission, initially established in Travancore with the assistance of Col. Munroe, Macaulay’s successor. In 1817, Charles Meed, an LMS missionary, commenced operations from Munroe’s circuit bungalow in Nagercoil, and Rani Lekshmi Bai contributed Rs. 5,000 to the mission in 1818. Notably, a seminary was established in Nagercoil, and churches were constructed in Thanjavur, Thiruvananthapuram, and Kochi. The first girls’ school in Travancore was established by Mrs. Charles Meed.

The Maharaja of Travancore visited the Nagercoil seminary in 1831, inviting John Robert to establish a school in Thiruvananthapuram, which later evolved into the University College. Responding to the Maharaja’s request, a press in Nagercoil was relocated to Thiruvananthapuram, ultimately becoming the Government Press. Additionally, a Kunnil Mission Centre was founded on the northern side of the Fort in 1838.

Samuel Matteer, a Methodist Church member born in Ireland in 1835, played a crucial role in the growth of the Thiruvananthapuram Mission for 33 years. Upon returning to England in 1890 due to old age and ill-health, the Thiruvananthapuram Mission boasted 10,060 members. He passed away in 1893, and a church was constructed in Thiruvananthapuram in 1906 in his memory.

Matteer documented his Kerala experiences in two books, “The Land of Charity” and “Nature Life in Travancore,” with the latter translated into Malayalam as “Njan Kanda Keralam” in 2010. He also authored “The Gospel in South India.” The LMS has been operational in Kerala for 211 years, with Keralites assuming administrative control in 1921.

In 1939, the LMS underwent reorganization into southern, central, and northern regions, witnessing the ordination of 15 Archbishops. Concurrently, the Church Mission Society functioned in Central Kerala, aiding Syrian Christians in religious activities. In 1806, Claudius Buchanan’s arrival in Travancore led to the writing of “Asiayile Christava Geveshanam,” and missionaries collaborated with Syrian Christians. The CMS Press in Kottayam, established by Benjamin Bailey in 1821, printed the Malayalam translation of the Bible and an English-Malayalam Dictionary. CMS College, founded by Henry Baker in 1839, and Joseph Fen’s encouragement of Christian studies in seminaries marked pivotal contributions.

Protestant missionaries, facilitated by the Church Missionary Society, initiated educational activities in Travancore, sparking an intellectual renaissance. Discussion forums, clubs, and literary associations emerged, fostering interaction among educated youth. A series of lectures in Thiruvananthapuram from 1863 to 1867 covered literature, science, social issues, and ethics, leading to the formation of various student societies and clubs.

The efforts of CMS workers such as Charles Meed, James T., Ringeltaube, John Cox, Bailey, Charles Molt, Dr. J. C. Thomson, Dr. John Lowe, White House, Mrs. Dathy, Vedamanickam, and Maharajan resulted in the establishment of schools, seminaries, boarding schools, theatres, mission press, hospitals, dispensaries, and libraries in Travancore.

European involvement in plantation development for tea, coffee, cocoa, spices, and rubber, accompanied by the clearing of forests and infrastructure development, was attributed to missionary initiatives. The developmental activities spearheaded by missionaries significantly contributed to the State’s progress.

The Malpan residences in various locations were dissolved with the inception of seminaries. Fr. Carneiro’s account in 1557 mentioned a university in Angamaly for theology students, and seminaries for Syrian Christians were established at Varappuzha in 1682 and Alangad in 1766 under the guidance of Carmelite priests.

The Church of North India (CNI), a significant evangelical organization with a history dating back to 1970, is facing a setback as the Union Home Ministry has recently revoked its Foreign Contribution Registration Act (FCRA) license. This move comes in the wake of alleged violations of regulations, preventing the trust from receiving or utilizing foreign contributions until the license is renewed. According to reports from the Economic Times, the ministry’s decision is part of a broader government crackdown on non-governmental organizations (NGOs) found to be in violation of FCRA rules.

The CNI, a product of the amalgamation of six different churches, including the Church of India, has been actively involved in various social service programs through its Synodical Board of Social Services. Despite its commendable work, the ministry’s action signals a stringent approach towards compliance with FCRA regulations.

The officials, while revoking the FCRA license, pointed out the alleged violations as the primary reason behind their decision. This implies that the CNI, like many other NGOs, failed to adhere to the rules governing foreign contributions, leading to this enforcement action. The trust’s inability to receive or utilize foreign funds until the license renewal further underscores the severity of the allegations.

The CNI has a history of receiving donations from various countries, including the United States, Europe, and Canada. However, the recent decision by the Ministry of Home Affairs (MHA) disrupts this financial support, potentially impacting the organization’s ongoing social service initiatives.

The government’s crackdown on NGOs violating FCRA regulations is not limited to the CNI but extends to a multitude of organizations. The FCRA mandates that NGOs with licenses must apply for renewal, and the deadline, initially set for September 2020, has been extended until March 31, 2024. Despite this extension, the ministry is actively reviewing and taking action against organizations found in violation, as seen in the case of the CNI.

The MHA grants FCRA licenses for a duration of five years, subject to annual reviews based on returns and the specific utilization of foreign grants for designated purposes. The core objective is to ensure transparency and accountability in the use of foreign funds, with any misuse or diversion considered a violation of the FCRA.

Over the past year, numerous NGOs, including well-known entities such as the Rajiv Gandhi Foundation, Rajiv Gandhi Charitable Trust, Oxfam India, Centre for Policy Research (CPR), and Care India, have faced cancellations, suspensions, denial of renewal, or deemed expiration of their FCRA licenses. This indicates a sweeping regulatory action by the government, emphasizing its commitment to enforcing FCRA compliance across the spectrum of non-governmental organizations.

The revocation of the FCRA license for the Church of North India highlights the government’s rigorous stance on enforcing regulations governing foreign contributions. This action is part of a broader crackdown on NGOs, signaling a commitment to upholding transparency and accountability in the utilization of foreign funds. The impact of such decisions extends beyond individual organizations, affecting the landscape of social service initiatives carried out by these entities. As the government continues its scrutiny, NGOs across the country are compelled to reassess and ensure strict adherence to FCRA regulations to avoid adverse consequences.

Pope Francis has accepted the resignation from the pastoral governance of the Syro-Malabar Major Archiepiscopal Church presented by His Beatitude Cardinal Mar George Alencherry, the Major Archbishop of Ernakulam-Angamaly, of the Syro-Malabars in India. This is one of the two numerically largest Catholic communities in the country and also one of the largest Eastern Catholic Churches.

For some time now, this church has been experiencing a crisis stemming from a change in the way Mass is celebrated, affecting unity. The largest diocese of the Syro-Malabars is on the verge of schism.

According to canon law, the Administrator of the Syro-Malabar Church until the election of the new Major Archbishop is Bishop Sebastian Vaniyapurackal, Titular Bishop of Troina.

The Holy Father addressed an ongoing bitter dispute in the archeparchy of Ernakulam-Angamaly, directing the faithful there to accept the decision of Church leaders to institute a uniform liturgy.

Canon law dictates that bishops must submit their resignations to the pope at age 75. Cardinal Alencherry turned 78 this year. In his letter on Thursday, Francis told Cardinal Alencherry he “decided to accept your resignation as a sign of your openness and docility to the Holy Spirit.”

Last year, Francis noted, was Cardinal Alencherry’s “50th anniversary of priestly ordination and 25th anniversary as a bishop. “Now that you have reached two significant jubilees and accomplished the pastoral objectives set for the flock entrusted to your care, I consider your resignation not as the conclusion but the fulfillment of your service,” the Holy Father told the prelate.

The Vatican said Curia Bishop H.E. Sebastian Vaniyapurackal, titular bishop of Troina, would serve as the interim administrator of the Syro-Malabar Church until the election of the new major archbishop.

The Vatican on Thursday said Francis had also accepted the resignation of Archbishop Andrews Thazhath, apostolic administrator of the archeparchy since July of last year. Archbishop Thazhath remains metropolitan archbishop of Trichur of the Syro-Malabars.

Bosco Puthur, bishop emeritus of the Eparchy of St. Thomas the Apostle of Melbourne of the Syro-Malabars (Australia), will serve in that role “sede vacante et ad nutum Sanctae Sedis,” the Holy See said.

In addition to the letter, on Thursday the Holy Father sent a video message addressed to “brothers and sisters of the Archeparchy of Ernakulam-Angamaly” in which the Pope confronted a long-standing liturgical dispute in the Syro-Malabar Church in India.

The Syro-Malabar Church is one of the 23 autonomous Eastern Catholic Churches in full communion with Rome. The Eucharistic liturgy of the Syro-Malabar Church, known as the Holy Qurbana, has been the subject of a long, complex dispute over which direction the priest should face when celebrating the liturgy.

Protests against the adoption of a uniform liturgy have included a hunger strike by priests and the burning of effigies of cardinals.

Francis has intervened in the dispute several times, including last year when he asked opponents of the uniform liturgy to take the “difficult and painful step” of accepting the change. In August he appointed Slovak Archbishop-Bishop Cyril Vasil’ to help resolve the ongoing disagreement.

Below is the Pope’s letter translated into English.

***

To My Venerable Brother
His Beatitude Mar George Cardinal Alencherry
Major Archbishop of Ernakulam-Angamaly
of the Syro-Malabar Church

As you celebrated last year your fiftieth anniversary of priestly ordination and twenty-fifth anniversary as a Bishop, I was pleased to join you in giving thanks to the Lord, expressing as well my gratitude for the dedication shown over the course of those years by your many pastoral and educational efforts and initiatives. In particular, since 2011, the year of your election as Father and Head of the Major Archepiscopal Church of Ernakulam-Angamaly, the signs of your zeal and generosity were numerous, as you laboured unceasingly for the achievement of various important milestones in the life of this Particular Church.

In this regard, I think of the recognition of the All-India jurisdiction, the establishment of the offices of the Procurator in Rome and the erection of Eparchies in Australia, Canada and Great Britain. It is also encouraging that various provisions for the pastoral care of the faithful in the Arabian Peninsula are under serious consideration. You have attended to all this without neglecting the ordinary path of the Church, in considering, together with the Synod, pastoral care in catechesis and the liturgy, formation of the clergy and accompaniment of young people, especially in the diaspora, while not forgetting to give attention and service to the poor and those most in need.

The year 2022 witnessed another important event in the life of the Saint Thomas Christians as well as in the universal Church: the 1,950th anniversary of the martyrdom of the Apostle who, according to tradition, brought the proclamation of the Gospel to India. There, as a martyr, he conformed himself totally to his Lord and God (cf. Jn 20:28) through the supreme sacrifice of his life. Guided by this example of Saint Thomas, and out of love for the risen Lord and his Church, in 2019 you offered to step away from the pastoral governance of the beloved Syro-Malabar Church when faced with divisions and protests. Yet at that time, the Apostolic See accepted the judgment of the Syro-Malabar Synod of Bishops, which did not consider it the suitable moment. The Synod, however, could not fail to recognize in your request the heart of a Pastor who set the unity and mission of the Church above everything else.

Now that you have reached two significant jubilees and accomplished the pastoral objectives set for the flock entrusted to your care, I consider your resignation not as the conclusion, but the fulfilment of your service. Indeed, this step represents a further witness of fidelity to the Gospel and a new way of serving the Church, above all through contemplative and intercessory prayer, as well as by continuing to offer your counsel to the Dicasteries of the Roman Curia of which you are a member.

In light of these considerations, together with the occurrence of the centenary of the Syro-Malabar hierarchy, and always mindful of the good and unity of the People of God, I have decided to accept your resignation as a sign of your openness and docility to the Holy Spirit. Invoking the intercession of Saint Thomas the Apostle and assuring you of my prayers, I impart my blessing to you and to the whole Major Archepiscopal Church of Ernakulam-Angamaly.

At the end of the Angelus on Friday, December 8, Pope Francis announced to the entire Church from his apartment window: “I am pleased to announce that on May 25 and 26 next year, we will celebrate in Rome the first World Day of Children. The initiative, sponsored by the Dicastery for Culture and Education, addresses the question: What kind of world do we want to pass on to the children who are growing up? Like Jesus, we want to put children at the center and take care of them.”

The First World Day of Children (WDC) is an unprecedented event. It arises from Pope Francis’s desire to focus on the future of the youngest, asking everyone to care for them, guide them towards good growth, and listen to them.

“On May 25 and 26, we want to imagine with the children – based on their dreams and desires – a different world, where there is peace, care for the environment, and a choice for fraternity. This day is also a message to the adult world to stop and listen to the simple and direct questions of the little ones, who ask for peace and respect,” declared Father Enzo Fortunato, Marco Impagliazzo, and Angelo Chiorazzo, coordinators of the Organizing Committee of the First World Day of Children.

Introduction By Rev. Pankiras Aruplappan:

As a little boy preparing for the first Communion, I was taught that the Holy Orders give one the freedom to celebrate the Eucharist and administer the sacraments. As I grew in age, I was told that it was at the Lord’s Supper Jesus instituted the Eucharist and priesthood. And both these intrigued me all along and was on search as to the real meaning of these two, especially the Eucharist, said to be the ‘core mystery of Christian faith’.

Yesterday, on my friendly visit to Fr. Jose Kaleekkal, at his residence at Ades Veedu, Anthamon, near Kottarakkara, while sharing our common concerns, the topic of Eucharist came in and in that context he presented me with a lovely book addressing my above search, the ‘Seven Baskets Full – The All-Embracing Lord’s Supper’ by Subhash Anand, on Eucharist.

I could not wait to read it. So, started from the cover page with the opinions on the book… Not skipping any page came to the Preface which enthused me like anything, I am sharing that with you all verbatim as I felt rather compelled to, of course typing it from the book… (Reverend Father Panky Arulappan.)

The Preface By Subhash Anand

‘It was September 1967. Some of us were making our ordination retreat. Our most respected professor of systematic theology, Fr. Josef Neuner, SJ, was with us as our guide. We were fortunate to have him: a man deeply in love with Jesus and his Church. During a conversation with him, I asked him: “Could the historical Jesus institute the Eucharist as we understand it today?” He smiled and remained silent. His silence spoke to me. Since then that question kept on popping up in my mind. The years that followed kept me busy with some other studies, followed by years of teaching and accompaniment. My work at Jnana Deep Vidyapeeth, Pune, required that I focus my attention on Indian Philosophy and Religions. After I retired from Jnana Deep Vidyapeeth, and returned to Udaipur in 2009, I got immersed in the work of a Hindi commentary on the Bible. That kept me occupied for the next nine years.

Sometimes I managed to find some time to get back to my question. Once the work on the commentary was over, I could return to that question with greater leisure.

It(n) the meanwhile I read Jose Antonio Pagola’s bestseller Jesus: An Historical Approximation (Bangalore, Theological Publications in India, 2013). The book made me see better the importance of the question that kept on haunting me all these years. Pagola tells us” “I am convinced that Jesus is the best we have in the Church and the best we can offer to modern society. Even more: I believe, as many other thinkers do, that Jesus is the best that humanity has ever produced” (p.15). At first, I was wondering why Pagola needs to tell his Christian readers that Jesus is the best we have in the Church. I thought every Christian shared Pagola’s conviction. As I continued reading, I began to see the deep anguish the writer experiences at the fact that many Christians, “good women and men, live on the ‘epidermis of faith’, nourished by a conventional Christianity. They find religious security in the beliefs and practices that are within their reach, but do not live in joyful relationship with Jesus Christ” (p.27). In their lives, Jesus has been displaced by Mary and all their patron saints, and by all the dogmas, rituals and rules of the Church. The Church’s claim that devotion to Mary and the saints, that all her dogmas and laws, that all her rituals and rubrics, are meant to lead people to Jesus is just not borne out by empirical data. Coming to Jesus is not a passing sentimental experience; it is an abiding soul-stirring challenge. We cannot really come to Jesus without (effectively and) effectively reaching out to our sisters and brothers, particularly those who are in need and who are neglected by the society at large (Mt 25.31-46).

There are different reasons why we are satisfied with so little. First, unlike the first disciples, the vast majority of Christians today were baptized when they had not yet reached the age of reason. We did not make a mature choice to become Christians. It is time that we seriously reflect on the practice of infant-baptism. One African theologian has lamented that in Africa, there are many baptized people, but very few Christians. Second, most of the churches have fallen into the trap of organized religion, which domesticates the prophetical vision of the founder, and offers an easy way of being ‘religious’. Pagola laments: “I know how tempting it is to live correctly within the Church, without worrying about the one thing Jesus taught: the kingdom of God and its justice (p.27). The leaders of organized religions know quite well that were they to make really difficult demands, they might lose a good part of their clientele and their livelihood.

The domestication of the prophetical vision of Jesus has also left its devastating impact on the Lord’s Supper: it was reinterpreted to serve the agenda of the priestly community; it satisfies our emotional needs but does not challenge us. For instance, in the Roman Catholic Church, the vast majority of bishops and priests celebrate the Eucharist almost daily; yet empirical studies indicate that our life-style is not a challenge to the laity. Sad to say, very often many of us are even lacking in the basic qualities that are expected of a decent human being. So often, Pope Francis has lamented the pervasive presence of clericalism within the Church. Clericalism reveals itself in arrogance, abuse of authority, abuse of the church funds, abuse of helpless people, refusal to consult people, refuse to be accountable, giving more importance to our comforts and conveniences, etc. In short, we can misbehave with impunity.

So too, members of non-clerical religious congregations participate in the Eucharist more or less every day; but many lay people wonder: “Do we still need religious in the Church?” The reason for this question is simple: most religious do not fulfil their primary responsibility: to be a countercultural presence in the world at large. I am not saying that we priests, bishops and religious are all bad people. Most of us are not adequately Christian. We have succumbed to the seductive charm of the consumer culture; we feel carried away by the spirit of competition that characterizes the modern professional world. We believe that assertive action rather than transformative presence is what the society most appreciates today. As a result, even the most powerful symbol of Jesus – the shared meal – has been hijacked by the brokers of organized religion. It has been reduced to a convenient ritual that only serves to reinforce mediocrity.

Jesus was a contemplative. We see him often at prayer all alone in some lonely place. He experienced God as a very loving parent, who is always and everywhere accessible to all his children. Jesus wanted to share this experience with others. Hence, he shared meals with all kinds of people. This was an invitation to the unbrokered experience of the Kingdom of God that shatters all boundaries we lay down and negates all the hierarchies we set up. The Father wants us to approach him directly. The moment we sincerely wish to do so, he runs to meet us and gathers us into his loving embrace. He does not wait for us to go through some atonement ritual. He does not wait for us to be escorted into his holy presence by some professional brokers. To reveal to us his love and compassion he sent his son as our brother. Somehow we find it difficult to believe that God could be so humane and humble so as to bypass all formalities. We prefer to think him as a king who is surrounded with many courtiers and these have been instructed to enforce proper protocol. We are comfortable with brokers not only on earth, but we also seek brokers in heaven. The brokers on earth are busy multiplying brokers in heaven. That brings them additional importance and brokerage.

This was the religion of the Old Testament. It was a thoroughly organized religion, with a highly institutionalized liturgy, controlled by a three-tiered clergy: Levite, priest and high priest. This hierarchy was taken care of by the offerings the people brought to the temple of Jerusalem. Hence, the clergy had to multiply occasions for people to visit the temple. They multiplied rituals for different occasions. It was a veritable religious consumer market. All the adult males had to visit the temple in Jerusalem at least three times a year. The Jews were told that they could not come before the Lord empty-handed (Ex 23:15, 34:20; Deut 16:16). This organized religion, with its institutionalized liturgy, found its expression in a host of cult-related laws. Even the priests could approach the sanctuary only when they were dressed in protective vestments. They generated sacred texts that legitimized their claims, perpetuated their position and ensured their prestige.

The demands of a highly organized religion was the burden (zugos) some early disciples of Jesus wanted to impose on the Gentile followers (Acts 15:28). This was the burden that Jesus had in mind when he invited people to come to him: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden (zugos) is light” (Mt 11:28-30). When the Son of Man comes to judge us, the norm will not be the requirements of any organized religion, but the simple demands our humanity makes of all of us (Mt 25:31-46).

To understand the call to be disciples of Jesus, we need to take very seriously the mystery of Incarnation. The way Roman Catholic theologians make claims about Jesus, makes me feel that they are actually operating within a Docetic frame: the pre-Easter Jesus knew everything: he even knew that he was God! Most of our Eucharistic Theology reveals a Docetic presupposition. The Eucharist of Jesus is an invitation to share a real meal with others, especially with the needy. It is an invitation to break ourselves for others. This is the deeper meaning of Incarnation: God emptying himself for us. He does this not to save us from sin, but to reveal to us his unbounded love. God becomes man to teach us that just by being decent women and men we can come to him. God comes to us, so that we may go out to the others, crossing all boundaries and ignoring all hierarchies. The shared meal of Jesus was meant to symbolize this call to be human and humane.

While working on this book I had some very happy experiences. My deepest convictions were confirmed. A careful reading of the New Testament and the early Church Fathers was a very refreshing and reassuring experience. The foundational texts and the earliest Christian writers speak a lot about worship, but very little about cult – if at all. For them the discipleship of Jesus is the best worship we can render to his Father. They give great importance to love of neighbour and prayer, but speak very little about the Eucharist. One reason could be that already within the life-time of Paul, the Eucharist had been distorted (1 Cor 11:16-34). It became a ritual that did not demand an adequate ethical commitment. John had foreseen this possibility; he does not give us the institution of the Eucharist in his Gospel. During the Last Supper, Jesus washed the feet of his disciples, and explained his action as an invitation to love one another through humble service, telling them to do this in remembrance of him.

The discipleship of Jesus, the poor prophet from Nazareth, is anything but easy. It calls us to carry our cross and walk with him. This is the best sacrifice we can and ought to offer God. Jesus wants us to remember him by breaking ourselves for others. An actual meal, shared with others, particularly with the needy, expresses our willingness to become the bread broken for others, the cup poured out for others. As his disciples, we are called to give away our most precious belonging to empower others. God calls us as he called Abraham: to sacrifice our only son. God gives the lead. By doing this we will live the mystery of Incarnation: God breaking and pouring out himself for us. This will demand that we go much beyond the rituals and devotions we are so habituated to, that we set out on a journey of contemplation, not knowing where we are going (Heb 11:8), but confident that the Risen Lord is journeying with us.

Cult tends to keep us infantile all our life. True, as humans we need some signs and symbols; but these cannot be mandatory always and everywhere. Very few symbols have an evocative value for all humans; these emerge from our shared humanity and from the awareness of what his humanity really means. True, sometimes we need to come together to pray. But shared silence too can be deep community prayer. Through contemplative prayer we will attain human maturity, and the full stature of Jesus Christ (Eph 4:13). Then we will understand that we are all guests of God. We are trustees not owners. Even the wealth we have acquired through hard and honest labour is not ours. It is meant to be shared with others. Contemplative prayer will shape our vision and our life. We will not be carried away by the pomp and glamour of our consumer markets. We will not allow our need for comfort, convenience and pleasure to dominate us. Our life will be simple: we will use for ourselves as much resources as we really need so that the other sisters and brothers of Jesus will also have what they really need. Our life itself will become our Eucharist. Then, and only then, will we discover the real meaning of the Lord’s Supper. Then, and only then, will our celebration of the Eucharist have some meaning.

In an extraordinary display of cultural and spiritual celebration, Ayodhya is gearing up for an unprecedented Deepotsava, aiming to set a world record by lighting an astonishing 24 lakh earthen lamps at 51 ghats along the serene Saryu River. With 25,000 dedicated volunteers, this three-day event, commencing from November 10 to 12, will illuminate the city and captivate the world, paving the way for a grand opening of the Ram temple in January.

The scale of this year’s Deepotsava is nothing short of historic, with a light and sound show scheduled to grace Ram Ki Pauri for the next five years. Furthermore, a monumental digital screen, purported to be the largest in the country, will be deployed to narrate the illustrious history of Ayodhya and the state of Uttar Pradesh.

During a recent review meeting in Ayodhya, Chief Minister Yogi Adityanath affirmed the significance of this event, stating, “Ek nav Ayodhya, ek bhavya Ayodhya ka darshan desh aur duniya ko dekhne ko milega. Iska pehla rehearsal deepotsava mein dekhne ko milega.” (Soon, the entire country and the world would see a new and grand Ayodhya, and Deepotsava in Ayodhya this year would be the first rehearsal for the same).

Ayodhya’s District Magistrate, Nitish Kumar, expressed, “Deepotsava this year will certainly be a grand event compared to the past. Apart from aiming to set a world record by lighting 24 lakh diyas, we are aiming to make other records like putting up the country’s biggest digital screen to display the history of Ayodhya as well as Uttar Pradesh.”

The festivities are set to commence on November 11 and extend for a week, encompassing not only the breathtaking illumination of lamps but also a series of cultural events. The awe-inspiring light and sound show at Ram Ki Pauri, making its debut this Deepotsava, will become a regular feature for tourists and pilgrims.

Deepotsav was initiated in Ayodhya six years ago during Chief Minister Adityanath’s first term. Notably, last year’s event saw 15 lakh diyas illuminate various ghats in Ayodhya.

Preparations have been thorough, with volunteers from different organizations, including 27 colleges and 19 intermediate colleges in Ayodhya and nearby areas affiliated with Ram Manohar Lohia Awadh University, receiving training in lighting diyas. The logistics are impressive, with approximately 65,000 diyas planned to be illuminated at Ram Ki Pauri alone.

Beyond the 50 ghats, diyas will adorn significant religious and historical locations throughout Ayodhya. Given the magnitude of this endeavor, volunteers will commence placing diyas from November 8 at various ghats. To streamline the process and facilitate an accurate count, these diyas will be arranged in approximately 12,500 blocks, each containing around 196 lamps.

As Ayodhya readies itself for this grand spectacle, the world awaits the illumination of millions of diyas, symbolizing the spirit of unity and celebration that lies at the heart of this historic Deepotsava.

New data from the Vatican reveals significant trends in the global Catholic population. The Vatican’s annual report, released on World Mission Sunday, covers the period from December 31, 2020, to December 31, 2021. The report indicates that Africa experienced the largest increase in the number of Catholics in 2021, while Europe continued to see a decline in Catholic numbers.

The global Catholic population reached 1,375,852,000 by the end of 2021, marking an overall increase of 16.2 million compared to the previous year. The African continent saw substantial growth during this period, with 40 million people added, including 8.3 million new Catholics.

Pope Francis demonstrated a particular focus on Africa by visiting the heavily Catholic regions of the Democratic Republic of Congo and South Sudan in early 2023. Despite this growth, the percentage of Catholics worldwide decreased slightly, standing at 17.67% in 2021 compared to 17.7% in the previous year.

The data also indicates changes in the number of Catholic priests globally. The total number of priests decreased by 2,347 to approximately 408,000. Europe experienced the most significant decline, with 3,632 fewer priests than the previous year. However, Africa and Asia recorded a net gain of more than 1,500 priests and half that many, respectively. The Americas saw a decrease of nearly a thousand priests, while Oceania had a minor gain of fewer than a dozen.

It’s worth noting that the decline in the number of priests in 2021 was less dramatic than in the previous year when there was a decrease of 4,117 compared to 2019.

The data also highlights variations in Mass attendance rates among Catholic populations. Some African countries, such as Nigeria, Kenya, and Lebanon, have high proportions of Catholics attending Mass weekly or more, with Nigeria leading at 94%. In contrast, countries like Germany, France, Switzerland, and the Netherlands have less than 15% of Catholics attending Mass weekly.

The number of permanent deacons saw little change, with a gain of 541 worldwide, totaling 49,176. Europe and the Americas recorded the most substantial gains, with 150 and 139 additional permanent deacons, respectively.

In contrast, the number of male religious decreased by nearly 800 globally, primarily due to losses in Europe, the Americas, and Oceania, partially offset by a gain of 205 religious men in Africa.

The situation for women religious was more challenging, with a decline of 10,588 during the study period. Europe experienced a significant loss of over 7,800 religious women, while the Americas also saw a reduction of more than 5,000. In contrast, Africa gained over 2,000 religious women.

The data indicates variations in the number of lay missionaries and catechists across continents. The Americas experienced a significant drop of almost 4,000, while Africa and Europe saw modest gains, and Asia recorded a more substantial gain of nearly 670.

When it comes to major seminarians, Africa was the only continent that registered an increase, with a net gain of 187. Africa also had the highest number of major seminarians overall, totaling nearly 34,000. In contrast, Asia, Europe, and the Americas experienced triple-digit losses, while Oceania’s numbers remained relatively stable. Overall, the number of major seminarians worldwide decreased by nearly 2,000 to around 110,000.

However, the total number of minor seminarians saw a global increase, with a gain of over 300, reaching 95,714. Africa led with a gain of more than 2,000, while Asia experienced the most substantial loss, with 1,216 fewer minor seminarians.

The Catholic Church operates a significant number of educational institutions and healthcare facilities worldwide. There are over 74,000 kindergartens, nearly 101,000 Catholic primary schools, and 50,000 secondary schools. The Church serves around 2.5 million Catholic high school students and 4 million university students.

Africa holds the highest number of infant pupils, Catholic primary schools, primary school students, and Catholic secondary schools. It ranks third in terms of secondary school students, following Europe and Asia. The Americas have the largest number of university students in Catholic schools, representing over half of all Catholic university students worldwide. Asia leads in the number of Catholic high school students, with 1.3 million.

Additionally, the Catholic Church operates 5,405 hospitals worldwide, along with 15,276 homes for the elderly and needy, and 9,703 orphanages, with Asia hosting the largest share of orphanages.

The Interfaith Education Panel, hosted by Congressman Jamie Raskin (D-MD) on Wednesday, October 18, focused on interfaith approaches to preserving academic freedom and inclusivity in
our nation’s public school classrooms and libraries. The Sikh Coalition joined allies including the American Library Association, Students Engaged in Advancing Texas, and the Interfaith
Alliance for the conversation.

In the course of the conversation, panelists discussed how our communities can fight back against efforts to ban books that are inclusive of different communities, as well as the wider nationwide campaign to constrain public schools and libraries in the service of extreme political and religious views. The Sikh Coalition understands these issues to be closely linked to highly politicized conversations about “Critical Race Theory” in our nation’s recent political dialogue; to understand how fear-mongering around inclusive education harms our efforts to ensure Sikhi is represented and respected in classrooms, read our community FAQ on this issue.

We continue to believe that all children deserve to feel safe and included in school, which means seeing themselves and their experiences reflected in both instruction and reading materials. As Sikhs, we know what it is like to have inaccurate information about our community taught in schools, and to be left out of classroom conversations entirely—which is why we choose to fight
alongside other communities against this latest wave of marginalization.

Earlier this week, the Sikh Coalition was proud to join a panel discussion titled Banned Beliefs: How People of Diverse Faiths are Fighting to Protect Our Public Schools and Libraries.

The Sikh Coalition continues our comprehensive work to ensure Sikh representation and inclusion in educational materials and classrooms across the nation so that our children feel both
safe and seen by the education system. Earlier this month, we celebrated as Connecticut joined 17 other states and Washington, DC, in adding Sikhi to their state social studies standards as a
result of advocacy by our organization and the local sangat. And in September, the Sikh Coalition was also proud to launch our new Education Advisory Committee, welcoming six Sikh educators, DEI experts, community activists, and parents who bring a wealth of experience and expertise to our ongoing campaigns.

Finally, as a reminder, our ‘Back to School Toolkit’ includes a wide range of content—including our Educator’s Guide to Sikhism; lesson plans and classroom content for both elementary and
middle/high school-aged students; anti-bullying content for parents and administrators; content for librarians; accommodation letters (scroll down after clicking link) for students who maintain
articles of faith; and more—all available for free on our website.

The Vatican is set to host a significant ecclesiastical event from October 4th to 29th, bringing together Catholic clergy and laypeople from around the world. This assembly, known as a synod, serves as a platform for discussions on the concept of synodality, with a particular focus on the themes of communion, participation, and mission within the Church.

While some might perceive this event as merely a gathering to discuss gatherings, the term “synodality” has taken on a broader meaning under the leadership of Pope Francis, reflecting his vision for dialogue and decision-making within the Catholic Church.

Addressing concerns about the perceived complexity and insularity of the event, Pope Francis acknowledged, “I am well aware that speaking of a ‘Synod on Synodality’ may seem something abstruse, self-referential, excessively technical, and of little interest to the general public.”

This synod will bring together a diverse group of 464 participants, including Catholic clergy, laypeople, and women, to engage in discussions on pressing issues confronting the Church, ranging from sexual abuse and LGBTQ inclusion to the ordination of women. Pope Francis emphasized the significance of this gathering, stating, “It is something truly important for the church.”

Understanding the Synod on Synodality

The Synod on Synodality is the culmination of a two-year process that commenced in September 2021 when the Vatican released a preparatory document and guidelines for preparing for the synod. Catholic communities worldwide then convened in their parishes to deliberate on the questions posed by the synod. The outcomes of these local conversations were subsequently relayed to their respective bishops’ conferences.

After thorough discussions and debates among bishops, their conclusions were forwarded to the Vatican. In September 2022, a group of approximately 30 experts, theologians, and pastoral workers convened in Frascati, near Rome, to craft a guiding document for the next phase, titled “Enlarge the Space of your Tent.” This document was dispatched to Continental Assemblies, comprising groups of bishops divided by continents. Additionally, Eastern churches and Catholic advocacy groups offered their perspectives on the synodal topics.

The outcomes of these continental discussions were once again communicated to the Vatican. The synod office then produced another document, “Instrumentum Laboris 2,” which will shape the discussions at the forthcoming synod.

Key Dates and Events

The synod’s official activities will commence with a consistory on September 30th, during which 21 new cardinals will be appointed. This will be followed by an ecumenical vigil in St. Peter’s Square. Subsequently, synod participants will embark on a spiritual retreat in the town of Sacrofano, where they will have the opportunity to interact and converse with one another until the eve of the synod on October 3rd.

On October 4th, Pope Francis will preside over the inauguration Mass for the synod. In an announcement made in April, the Vatican revealed that the synod will be extended, with participants reconvening for a second session in the fall of 2024.

Throughout the month-long synod, various significant gatherings and events are scheduled, including Masses, pilgrimages, retreats, and a prayer session for migrants and refugees on October 19th. On October 25th, attendees will gather in the Vatican gardens to recite the rosary.

Location of the Synod

In a departure from tradition, the synod will be hosted at the larger Pope Paul VI Hall, which can accommodate over 6,000 individuals. This choice reflects the growing number of participants attending the synod.

Notably, representatives from Eastern churches and high-ranking members of the Roman Curia will also be in attendance. Pope Francis personally selected 120 delegates. To foster a synodal atmosphere and encourage what the “Instrumentum Laboris” describes as “conversations in the spirit,” there will be spiritual assistants, 28 theologians, and 34 facilitators. While the spiritual assistants will participate in the retreat alongside synod attendees, the facilitators and theologians will remain in Rome to prepare for the summit. These theologians and facilitators will be encouraged to document their reflections and observations during the synod proceedings.

Remarkably, two bishops from China will participate, having received approval from Beijing authorities and the Vatican’s endorsement. This marks the second time that Chinese bishops have been permitted to attend a synod, with the first instance occurring during the synod on young people in 2018. It’s worth noting that the Vatican and China lack formal diplomatic relations, although they recently renewed an agreement regarding the appointment of bishops.

Participants in the synod were selected by their respective bishops’ conferences, with guidance from the Vatican, which recommended the inclusion of laypeople and, notably, women. However, it’s important to note that there are participants, such as U.S. Cardinal Raymond Burke, who dissent from the synod itself, with Burke having referred to it as a “Pandora’s box.” Additionally, the synod will host several German attendees who support the Synodal Way, a consultative process involving bishops and lay Catholics in Germany that unfolded between 2019 and 2023 and proposed progressive positions on issues related to sexuality and the inclusion of women.

The upcoming synod, a significant event in the Catholic Church’s calendar, aims to revolutionize the way synodality is put into practice. Traditionally, synods involved lengthy speeches by a panel of speakers, often criticized for their predetermined outcomes. Pope Francis has hinted at this issue in past synods led by his predecessors.

In this unique synod, participants will present their views briefly, followed by a moment of silent reflection and prayer. The event is structured into five modules: Synodality, Communion, Participation, Mission, and a final assembly for voting. Following the general assembly’s public speeches and testimonies, attendees will be divided into language groups such as English, Italian, French, Spanish, and Portuguese.

These working groups, known as “circoli minori,” will delve into the topics in detail, commencing their discussions with a prayer for guidance from the Holy Spirit. Theologians and facilitators will only participate in plenary sessions, not within the working groups. Summaries of the discussions generated by the smaller groups will be forwarded to the Secretariat of the Synod office, led by Cardinal Mario Grech. This office will compile all the information and provide a digital copy to the theologians who attended the synod. These theologians will be responsible for crafting a final synthesis, which will be submitted for a vote during the plenary assembly.

Rev. Orm Rush, a professor at Australian Catholic University and a member of the theological commission on the synod, likened the process to the unfolding of a mystery novel. Interestingly, the Vatican has opted to keep the conversations at the synod confidential. While the opening session will be livestreamed to the public, the subsequent plenary sessions and discussions within the circoli minori will be conducted behind closed doors. Journalists covering the synod will rely on occasional briefings from the Vatican’s communication department.

This decision, according to Rush, is not intended to exclude journalists but rather to create an environment where participants can engage without the distractions of external influences and animosity. The aim is to foster a spirit of constructive dialogue.

The Significance of the Synod

The organizers of the synod acknowledge that predicting the outcomes of the discussions is impossible, as they assert that the process will be guided by the Holy Spirit. However, the path leading to the event offers insights into the expectations of participants and observers.

At the parish level, synodal discussions highlighted the need for reflection on the role of women in the church, the inclusion of gay and lesbian Catholics, and the possibility of a married priesthood. These concerns resonate not only in Western churches but also among faithful in parishes worldwide, who grapple with aligning these issues with their beliefs.

Synod organizers have affirmed that these concerns will be central to the discussions, with the “Instrumentum Laboris” containing questions addressing them. The synod also provides an opportunity to reconsider decision-making processes within the church’s hierarchy, emphasizing the importance of bishops collaborating with parish councils, assuming responsibility for their dioceses, and ensuring accountability in cases of sexual abuse.

Although the Vatican has yet to confirm the production of an official synod document, it is likely that participants will vote on such a document emerging from their conversations. This document will probably be sent back to the local church level for further discussion and potential amendments before the 2024 summit.

It’s important to note that changes in doctrine and morality are not on the table, according to Vatican officials. However, reshaping decision-making processes and power structures within the historically hierarchical institution could pave the way for future changes in these areas.