Documents in Brief

This article on the National Education Policy 2020 is a continuation of the cover story of the November issue.  Prof. Bernard Sami a visionary in Higher Education, and an experienced Professor teaching in Loyola College, Chennai has more to educate us on the implications of NEP 2020 for our Higher Education Institutions in India.

The governments of Karnataka, Madhya Pradesh, Himachal Pradesh, and Uttar Pradesh have taken the lead in implementing NEP 2020, while other states are being, directly or indirectly, coaxed to implement it.  Some States like Tamil Nadu have opted for developing a State Education Policy (SEP) as an alternative. The implementation of the NEP is creating problems for the existing colleges and Universities as it mandates radical structural changes in Higher Education.  This article highlights the features of NEP 2020 and some serious concerns it raises in its execution.

Highlights of the NEP 2020 in the area of Higher Education (HE):

• The draft NEP had 484 pages, but the document that the Cabinet passed in July 2020 has 66 pages. The team headed by Dr Kasturi Rangan that received the feedback, scaled it down to a thinner policy cancelling state-level mechanisms such as Rashtriya Shiksha Aayog and other heavy bureaucratic systems.

• The importance of liberal arts education has been recognized and the starting of five Indian Institutes of Liberal Arts (IILA) to award four-year degrees is mentioned in the policy.
• Three kinds of institutions are envisaged – institutions with a focus on Research; Teaching, and Autonomous Colleges with degree awarding powers. Draft NEP envisages Tier I, Tier II and Tier III system.
  • Under Tier I – 300 research universities and 3000 teaching universities with a predominant research component with some teaching.
  • Under Tier II Universities devote time to teaching and carrying on some research with 25000-30000 student capacity, and
  • Tier III 40000 colleges with 2500-5000 institutions mainly comprising colleges to become autonomous colleges and degree awarding colleges.

However, it says nothing about funding, indicating that growth in higher education will be dependent on the private sector.

Dr Bernard D’ Sami

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St. Charles Borromeo (1538-1584), Bishop and Confessor, was called by God to execute a true reform in the Church. The happy conclusion of the Council of Trent is in great part due to his prudence. He was a Cardinal at the age of twenty-three and was given the archbishopric of Milan. He presided over Synods and Councils, established seminaries and congregations, and renewed the spirit of his clergy and the religious orders. He is also the patron of Catechists. Pope Francis has convoked Synod 2021-2023 for greater communion, participation and mission in the Church, something that St. Charles Borromeo did well.

Positive Progress through Synods

Reforms will always be needed within the Church as long as there exists human beings and Catholicism. This is a mark of vitality of the Church—the people of God. The Council of Trent was the turning point of the Counter Reformation. St. Charles Borromeo, accepted the realities of the time, urged the Fathers of the Church – Bishops, to grasp the urgent matters of the age, to seek solutions which strengthened both the Church and her teachings. From a Church which was alert to the dangers of its time, he reformed it and hoped for a positive progress. In Milan, Diocesan Synod followed Diocesan Synod in quick succession. Archbishop, Monsignor Ormaneto reached Milan and at once carried out Charles’ instructions by calling together a Diocesan Synod for the promulgation of the decrees of the Council of Trent. There were 1200 priests at the Synod. The Synod was followed by a visitation of the diocese by Monsignor Ormaneto. St. Charles announced that the reform must begin with the prelates: “We ought to walk in front and our spiritual subjects will follow us.”

Sr. Sheila Corda SCB

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Here is a short introduction to the Synod starting on 17 October 2021. It is a more relevant and inclusive way of being Church—not a top-down institution cut off from the people, and giving orders, but in touch will all members, and listening to everyone.

Synods in the Church

Etymologically, “synod” is a combination of two Greek words that mean “walking together.”  Synods began after Second Vatican Council, a consultative body of the people of God to help Pope plan and propose on various topics and issues of the Church.

Basically, there are three major types of synods, namely, Ordinary Synods, Extraordinary Synods and Special Synods. The Ordinary Synods discuss on matters that need relevant guidelines for the Church. Extraordinary Synods discuss very serious issues or topics that require immediate attention. Special Synods treat of matters concerning Church in each region/continent. So far, there have been fifteen Ordinary Synods. The next ordinary synod is planned for October 2023. Synod is the topic of this Synod! Amused? The church is going to reflect together on walking together as a Church! That is called Synodality!

Process of a Synod

Each Synod focuses on a particular aspect of the life of the Church. For this, the Holy Father chooses a topic that needs urgent attention in the Church. He constitutes a core group of experts of with a secretariat at the Vatican. This secretariat begins to function at least a year or two before the synod date is announced.  They work together to bring out a preparatory document called Lineamenta (an outline on the topic of the Synod). This preparatory document will be sent to all the churches of all the rites, dioceses and major superiors of religious congregations for their feedback. The feedback will be collated by the secretariat to bring out a more focussed document called Working Document which will be used during the synod as Instrumentum Laboris. The Synod Fathers (a technical name to indicate all those who participate in the Synod, namely men and women) discuss on the Instrumentum Laboris and articulate proposals to the pope for further consideration. These proposals are not published and are not the final decision of the Church. However, the Synod Fathers publish a short statement at the synod to the entire Church called Message to the People of God. The Holy Father, after going through the proposals and the Message to the People of God, promulgates in his own time, the official post synodal Apostolic Exhortation. The Synod fathers do not author any document.

Francis’ New Formula for Synod 2023

Earlier decision of the Synod in October 2022 was reprocessed by Pope Francis for the first time in the history of Synods. It runs from October 2021 to October 2023. The work will start from the faithful in the families, communities and parishes. Then it moves to dioceses, episcopal conferences, Continental Conferences and, finally, the Synod. The topic of the Synod, For a Synodal Church: Communion, Participation and Mission calls for structural and procedural changes in the synod and eventually in the Church. It is a new way being the Church—the synodal way!

This Synod comprises of three phases, between October 2021 and October 2023—a diocesan phase, a continental phase that will give life to two different Instrumentum Laboris, and finally a conclusive phase at the level of the Universal Church.

The diocesan phase, which begins on 17 October 2021, includes a Pre-Synod that is participated by all the people of God within the diocese. This is where the Church at ground zero functions! To help the pre-synod at the diocesan level, the Lineamenta and the Vademecum (handbook of resources and guidelines) will help the diocese to play an active role in the process towards the Synodality!

The Logo

The logo of the Synod, designed by Isabelle, a French artist, depicts a huge tree in the form of hands, cross and Holy Spirit, with the Holy Eucharist that shines like the Sun. It is from this Tree of Life, the Church represented by fifteen Silhouettes that indicate the entire humanity walking together (Synodal Church). Notice the bishop and the nun are not in front of the faithful, but among them!

Fr. Gilbert Choondal SDB is the editor of Catechetics India, Secretary of Indian Catechetical Association, Coordinator of Education to Faith at Salesian Provincial Conference of South Asia and the catechetical director of Nitika Don Bosco, Kolkata.

Fr Gilbert Choondal SDB

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Here is medical information from an authoritative source.

(The lockdown delayed the publication of this issue. That is why an interview done in July is quoted in the June issue of this magazine!)

In an interview published in The Hindu newspaper of July 15, Dr Pratima Murthy, Director of NIMHANS (National Institute of Mental Health and Neuro-Sciences, Bangalore), speaks of the neurological and emotional fallout of Covid.

Dr Murthy speaks of the change in awareness. When COVID first hit, people were afraid of contracting it from objects, touch, etc. They would wash groceries before cooking, and avoid touching things. Later, this fear was seen as largely unfounded.

Keeping physical distance from people, especially dear ones, has had serious consequences. Doctors find that a number of survivors of COVID, having been deprived of human contact during their bout of illness, suffer repeated panic attacks.

In some ways, children adjusted better than adults, since they are used to change. But if the lack of contact was prolonged, it had consequences on their psyche.

Deprived of normal physical contacts in school, home and neighborhood, children often ended up with excessive access to social media. Some of them have been negatively influenced—by gaming, gambling and pornography.

Lack of real life contacts and physical movement can also affect their physical and cultural development.

Asked about the possible long-term impact of Covid, Dr Murthy replied, “Yes, it can have long-term implications. We are seeing cases where people are suffering from Post-Traumatic Stress Disorder, which can persist for long time. Then, on people with pre-existing mental health problems, the stress, anxiety, and grief could have a compound effect.”

So, too, when a person’s brain is affected, it can damage their mental health.

One issue is: People are not used to talking about their mental health problems or seeking help. We need to integrate our mental and physical health. Stress and other mental health problems can severely affect our physical health. It is not enough to care for our body. Since there is need of support and help, NIMHANS is offering online help. It is offered by qualified personnel, and is available 24 hours, seven days a week.

Some professionals, especially those in medical work, face lots of stress. To manage this, a person needs to focus on both one’s positive and negative experiences. Thus, for instance, a doctor should not recall only the patients who died, but remember those who got better and those who died. If he were to focus only on the deaths, he will under tremendous stress.

Dr Pratima Murthy’s suggestions are worth taking into account. We all need to focus on our integral well-being—physical, emotional, social, spiritual—for we human beings are a complex unity. This will help us also to understand the emotional ups and downs of actual or recovered Covid patients, and to give them the support they need. If we cannot do it ourselves, we will do well to seek professional help—be it for ourselves or for those in our care.

Fr Joe Mannath SDB

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Sr. Dolores Rego was born in Mangalore on 12^th September 1932 as the eldest daughter of Lucy and John Joseph Rego. She entered the Institute of the Franciscan Missionaries of Mary on 14^th June 1962 in Ketti, Nilgiris. She made her first profession in Maria Assunta, Pune on 15^th December1964. Soon after her first profession, she was sent to Via Giusti, the Generalate house in Rome to help in the General Treasurer’s office for two years. She made her Final Profession on 15^th December, 1970 in Mangalore. From 1966 to 1973 she assisted the Provincial treasurer at St. Thomas Convent, Mylapore. From 1973 to 1978 she was the Provincial treasurer of Ootacamund province.

She attended Theological course in Mater Dei Institute, Goa from 1978-1980. In 1980 the five provincials of India had a new venture and needed a common Secretary for the five Provinces and Dolores was chosen as the Common Secretary. She was based in Villa Theresa, Mumbai. In 1986 Dolores was appointed as the local superior of Maris Stella Convent, Vijayawada. In 1990 she was transferred to St. Anthony’s Home, Mumbai where she was in charge of the orphans and the crèche.

In 1996 she was selected as the National Secretary of the Conference of Religious, India (CRI). She accomplished this task for 8 years with great determination, efficiency and enthusiasm. In the year 2000, Dolores was appointed as the Executive Secretary of AMOR (Asia-Oceania Meeting of Religious). As the National Secretary of CRI Dolores has organized Annual Conferences, Assemblies for the Major Superiors of India. Dolores has written a booklet, Religious life in the New Era and also contributed an article in the book “Women’s Development in India.” As CRI National Secretary Dolores has worked very closely with two CRI presidents, Sr. Hazel D’ Lima DHM  and  Fr. Lisbert D’Souza S.J.

In 2006 she was transferred to Villa Theresa, Mumbai. She was entrusted with the work of the History of Mumbai Province which she did with dedication till date. She was also doing the Province News Letter for two years. She loved to entertain visitors and guests. Music was her delight, she used to play violin, guitar and the keyboard.  She loved children, was fun loving, and above all she loved the poor and the orphans. Dolores enjoyed life and celebrated it to the full be it with her family or friends or with her sisters in the community. She had many friends and acquaintances all over the world and kept in touch with them till the end.

May you enjoy eternal bliss in heaven!

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People suffering from mental illness and distress need our urgent attention and help, say the Australian Bishops

08 August 2020

In this Social Justice Statement, To Live Life to the Full: Mental Health in Australia Today, the Catholic Bishops of Australia encourage faith communities, governments and each one of us, to make mental health a priority.

In the foreword, Archbishop Mark Coleridge, President of Australian Catholic Bishops Conference, has highlighted the present major factor impacting mental health – the COVID-19 pandemic. Many of us, he says, will experience a mental health problem at some point in our lives – and this may well be the time.

They are “Us”

We all need the bonds of family, friends and the broader community to celebrate the joys and hopes of life. These bonds help us to face the usual challenges of life, but they are even more important in times of anxiety or despair. Therefore, the need to understand that people experiencing mental ill-health are not some ‘other’ people; they are ‘us.’ People in our families, faith communities, workplaces and society are suffering mental ill-health – and they can be of any age or socio-economic background.

The document includes first-person narrations from those suffering from various forms of mental illness, as well as practitioners and pastoral ministers who assist folks struggling with mental health issues. It also impressively engages both the best of medical and scientific research as well as the Catholic theological and pastoral tradition.

The Australian bishops also go to great length to successfully make clear that “mental ill-health is not a moral failure, the result of a lack of faith, or of weak will,” adding, “Jesus himself was labelled mad (Mark 3:21; John 10:19) and, like us, he suffered psychological distress (Luke 22:44; Matthew 26:37; Mark 14:33; John 12:27).”

Prevalent Among the Young

The document also demonstrates that the feedback from young adults in 2017 ahead of the 2018 Synod of Bishops was not in vain. The bishops actually listened to the young people and published their own report summarizing the results! The mental health document begins with the experience and wisdom of these young Australians, noting that they listed “mental health, followed by school or study, drugs and alcohol, and body image, as the main issues facing young people today.”

It builds on the young adults’ feedback by noting other populations that also suffer, including older people, families struggling with divorce, pregnancy issues, or domestic violence, and other historically disenfranchised communities, such as refugees, asylum-seekers and the Aboriginal and Torres Strait Islander communities. By and large, the same situation is prevailing in other countries too.

The Australian bishops note the national history of governmental policies that have made access to mental health care less readily available, rightly calling this trend a justice issue and a life issue. Furthermore, they name intersecting factors that compound mental health suffering, such as economic instability and the growing “gig economy,” homelessness, incarceration, climate change and, most acutely, the novel coronavirus pandemic, among others.

Factors Causing Mental Distress

Other than the ravaging pandemic, there are many other uncontrollable disorders, unprecedented hazards in the world that lead to mental illness. Prolonged drought has hit rural communities, threatening livelihoods, straining local economies and eroding community networks. ‘Environment-related’ anxieties have led to resignation and loss of hope. The recent bushfires wiped out entire communities. Lives were lost, communities displaced, homes and businesses were destroyed. The greater frequency and intensity of weather-related disasters amplify the impact climate change is having on mental health. Many immigration detainees already experience poor mental health as a result of the disasters and wars, persecution and torture from which they have fled.

The number of people experiencing or at risk of mental ill-health has increased during this period of pandemic. Many more will be distressed or relive previous trauma through the impact the virus is having in their lives.

The document’s directness, honesty and humility make an important contribution to the de-stigmatizing of mental illness and models for Catholics—and all people of goodwill—a way of discussing, sharing and responding to the needs of sufferers without shame. The significance of this cannot be overstated.

The Real Cost of Mental Illness

The real cost of mental illness is far more than economic. It is felt in the stigma and discrimination experienced by the most vulnerable–being labelled, shunned, denied support, or not even being recognised. This denies a person’s human dignity and one’s right to live life to the full. It is a rejection of the gifts that they have to offer and their membership in the Body of Christ. The statement says that parishes, organisations and communities can be places of acceptance, inclusion, care and healing, not places of rejection, judgment or stigma against those experiencing mental health issues. Furthermore, as Pope Francis constantly reminds us, we have to take the initiative to go out to those pushed to the edges, rather than waiting for them to come to us seeking welcome.

The stigma associated with mental ill-health can be as debilitating as the symptoms of the illness. Negative stereotyping of mental illness can have a huge impact socially. People are often avoided, excluded or experience dismissive treatment at community gatherings. Meanwhile, in the workplace people with mental ill-health can be judged incompetent and denied opportunities for advancement. If Jesus embraced our human experiences, including mental distress, and being called insane, can we not welcome and value those who are living through such distress today?

The Need to Build a Caring Community

The significant theme of the letter is its emphasis on the need to build a caring community for those who are mentally ill. In the late twentieth century, Australia began closing its mental health hospitals and reintegrating people into the community to receive medical and psychosocial support. This process reduced the number of acute psychiatric beds from 30,000 in the 1960s to around 6,000 by 2005. Hence, there is a need for a ‘normal community environment’ for people experiencing mental illness. For this, the commitment of governments to the humanitarian principle of community integration has a major role to play.

There are many accounts of psychological distress in the Bible where community integration proves vital. God’s response to Elijah suggests an integrated approach to mental health. The story of Naomi and Ruth highlights the importance of social support in times of psychological distress. In neither case does God chastise the one who is suffering or coax them to pray more or to repent of sin! The account of the Gerasene demoniac is a story of the dignity of the person-in-community. The man himself, while still ill, takes the initiative and runs towards Jesus (Mark 5:6-7). When he is cured, the man is restored not only to health, but also to community. He is freed from the stigma of mental ill-health. Furthermore, he is invited to participate in Jesus’ mission and becomes a witness. He is sent out to proclaim God’s action in his life (Mark 5:19-20).

Not everyone who experiences mental illness will recover, but all share in Jesus’ promise of the fullness of life (John 10:10). If we seek only to cure, rather than to accompany people experiencing mental ill-health, we will be of no help to people seeking meaning in their experience. We will not notice the action of God in their lives or learn what they have to teach us.

During this time of pandemic, we have often heard it said that “we are all in this together”.

Citing Pope Francis, the statement says that the test of our society’s commitment to the common good is the care we show for the people who are most vulnerable or disadvantaged.

From Stigma to Loving Relationships

A commitment to the common good means attending to the good of all of us, without exception. It means paying special attention to those who are most often overlooked, pushed aside, or fall through the gaps. The common good is both universal and intergenerational because the human dignity of people does not depend on their location in time or space. As the COVID-19 pandemic has made painfully clear, we are one human family. We are called to loving relationships with all people regardless of nationality or visa status.

It is surely time for us to make mental health a real priority. In our parish communities, our institutions and throughout the Church, we have a duty to break through the stigma of mental illness. Together, we promote the fullness of life for all when we ensure appropriate care for everyone experiencing mental ill-health.

Our society tends to push away or draw away from those who confront us with our frailties and limitations. This is not the way of Jesus. We need to, like him, draw near to those who are experiencing mental ill-health and acknowledge that they are members of the Body of Christ–‘they’ are part of ‘us.’ Only then can we say, ‘we are all in this together.’ Only then can we ‘live life to the full.’

Mental health is an urgent issue—not just in Australia, but all over. We, members of the Indian Church, can learn from the sensitivity and concern of the Australian bishops. What are we doing for our brothers and sisters suffering from mental sickness or distress? Do we see them as “outsiders” or as part of us? Are we a caring community?

AUTHENTICUM CHARISMATIS:

New Directives on the Founding of Religious Orders

Any religious order belongs to the whole church—not simply to a diocese or locality. The real approving authority, therefore, is the Vatican, not the local bishop.

In a “Motu Proprio” dated November 4, 2020, Pope Francis has ordered the implementation of stricter oversight on the creation of new religious orders. [“Motu proprio” refers to a document issued by the pope on his own initiative and personally signed by him.]

The pontiff has modified Canon 579 of the Code of Canon Law, which concerns the creation of religious orders and congregations. The new law requires a bishop to have permission from the Holy See prior to establishing a new religious institute in his diocese.

Pope Francis cited the Apostolic Exhortation “Vita consecrata” that states that the vitality of new institutes and societies “must be judged by the authority of the Church, which has the responsibility of examining them in order to discern the authenticity of the purpose for their foundation and to prevent the proliferation of institutions similar to one another, with the consequent risk of a harmful fragmentation into excessively small groups.” The new Institutes of Consecrated Life and the new Societies of Apostolic Life, therefore, must be officially recognized by the Apostolic See, which alone has final judgement.

In recent years, the Vatican has cracked down on founders of some religious orders and lay institutes after they were found to have been frauds who sexually or spiritually abused their members. In his letter released on November 4, the pontiff said it is the responsibility of the Apostolic See to accompany the pastors in the process of discernment leading to the ecclesial recognition of a new institute or a new society under diocesan law.

SR THERESA PHAWA FMA

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Introduction:

Fratelli Tutti, Pope Francis’ third Encyclical Letter on the theme of Fraternity and Social Friendship, was published on October 4, 2020 (feast of Saint Francis of Assisi). The title is an expression of this saint, who used these words to “address his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel.”

The Holy Father describes it as a “Social Encyclical,” since it draws inspiration from the Document on Human Fraternity that he had signed with the Grand Imam of Al Azhar, Egypt, during his Apostolic Trip to the United Arab Emirates on February 3, 2019.

The encyclical addresses not only Catholics but all humanity, so that brotherhood and social friendship prevail and help the human family to live in a more dignified way, to build a world where rights are respected, every person is worthily welcomed, everyone can enjoy the same rights and have the same duties and where we can work together to promote social cohesion. These are all objectives that bring us closer to each other, as a human family, for the concrete good of all.

In the background of the Encyclical is the COVID-19 pandemic which, the Pope reveals, “unexpectedly erupted, exposing our false securities” as he was writing this letter. The letter is also marked by a sadness and even indignation at the scores of people who have died during the pandemic for want of better distribution of health care resources.

“If only this may prove not to be just another tragedy of history from which we learned nothing,” the pontiff writes. “If only we might rediscover once for all that we need one another,” he continues. “God willing, after all this, we will think no longer in terms of ‘them’ and ‘those,’ but only ‘us’.”

The encyclical is quite long: Over more than 43,000 words in 287 numbered paragraphs; 288 footnotes. It consists of a general introduction and eight chapters. Here is a short summary, chapter by chapter.

1. Dark clouds over closed world

The first chapter reflects on the many distortions of the contemporary era. “Globalized society makes us neighbours, but it does not make us brothers and sisters.” The dark clouds over a closed world are observed in the despair and discouragement that are widespread in society, in the polarization that impedes dialogue and living together, persons are easily sacrificed and discarded; there is inequality of rights and new forms of slavery and moral deterioration and the weakening of spiritual values.

Great words, such as democracy, liberty, justice and unity are being manipulated. In the face of these challenges, Fratelli Tutti insists that “the road we must travel is that of closeness; it is the culture of encounter” that can bring people together. Despite these ‘dark clouds’ the Pope invites us to be hopeful. Hope can look beyond personal inconvenience and opens us up to grand ideals that make life more beautiful and worthwhile.

2. A Stranger on the road

The second chapter is a detailed reflection on the Gospel story of the Good Samaritan—a true example in building fraternity and social friendship. The text explains an unhealthy society as one that turns its back on suffering and is “illiterate” in caring for the frail and vulnerable. In the face of so much pain and suffering, our only path is to imitate the Good Samaritan—to become neighbours to others, overcoming prejudices, personal interests, historic and cultural barriers. Love shatters chains and breaks walls. “We were made for love,” the Pope writes. Further, Fratelli Tutti summons us to be actively involved in rehabilitating our wounded societies and reminds us that we all are co-responsible in creating a society that is able to include, integrate, and lift those who have fallen or are suffering.  We are exhorted to recognize Christ in the face of every excluded person.

Hence the question, “Will you pass by on the other side, or will you stop to help those wounded on the roadside?”

3. Envisaging and engendering an open world

In this chapter, the Pope calls for an alternative way of thinking. We can rise to the

challenge of envisaging a new humanity. We can aspire to a world that provides land, housing and work for all. This is the true path of peace, built on love, not fear. We are  exhorted to go outside the self to find a fuller existence in another and tend toward “universal fulfilment.” Promoting the good means promoting values that advance integral Human development by thinking and acting in terms of community, by combating the structural causes of poverty and inequality, by requiring the state to be present and active and to invest in assistance to the vulnerable, by ensuring that no one is excluded, by establishing a real and lasting peace based on a global ethic of solidarity and service. Love can create or build open societies that integrate everyone. A love capable of transcending borders is the basis of “social friendship.”

4. A heart open to the whole world

The fourth chapter is dedicated to the theme of migration. The Pope makes a passionate invitation to all societies to welcome, protect, support and integrate the migrants whose life is “at stake,” fleeing from war, persecution, natural catastrophes, unscrupulous trafficking, ripped from their communities of origin. Our urgent mission in this is:

• Welcoming, protecting and integrating migrants and others on the margins;
• Becoming aware that either we are all saved together, or no one is saved;
• Forging a global juridical, political and economic order;
• Doing something good without expecting any personal gain or reward;
• Opening our minds and hearts to understand others different from us.

What is needed above all is global governance, an international collaboration for migration which implements long-term planning, going beyond single emergencies, on behalf of the supportive development of all peoples based on the principle of gratuitousness. In this way, countries will be able to think as “human family.” We can be open to our neighbours within a family nation by opening our minds and hearts to those who are different. In the universal communion, each human group discovers its beauty.

5. A better kind of politics

The fifth chapter presents one of the most valuable forms of charity because it is placed at the service of the common good. Besides promoting the common good,  a better kind of politics does not seek merely to gain votes. It serves as a channel for personal growth, promotes an economy that favours productive diversity and business creativity and is capable of a new, integral and interdisciplinary dialogue. A better politics is also one that protects work, an “essential dimension of social life”, and seeks to ensure everyone the opportunity to develop their own abilities. In this perspective, Fratelli Tutti calls for a social and political order whose passion is social charity. Social charity makes us effectively seek the good of all people, recognising all human beings as brothers and sisters, with no one excluded.

Pope Francis imagines societies that are more caring, focused on helping those in need and less swayed by market capitalism.

6. Dialogue and friendship in society

To dialogue means to approach, to speak, to listen and to look at; these lead to knowing and understanding one another and to finding common ground that favours friendship and love. From here emerges the concept of the “art of encounter” with everyone, even with the world’s peripheries and with original peoples, because “each of us can learn something from others, no one is useless, and no one is expendable.” The encyclical calls upon us to build a pluralistic society where dialogue finds a way. Such a society respects the dignity of others in all circumstances, it integrates differences—guaranteeing a genuine and lasting peace; and it recognizes other people’s rights to be themselves, maintaining an atmosphere of friendliness.

Three attitudes or actions that do not favour dialogue:

• Any aggression we may manifest, for example, on social networks;;
• Monologues that do not listen to others;
• The quick and humiliating discrediting of others.

True dialogue, indeed, is what allows one to respect the point of view of others. A kind person, writes Pope Francis, creates a healthy co-existence and opens paths in places whereas exasperation burns bridges.

7. Paths of renewed encounter

The value and promotion of peace is reflected on in the seventh chapter, “Paths of renewed encounter,” in which the Pope underlines that peace is connected to truth, justice and mercy. Everyone must feel “at home.” Peace-building is, therefore, “an open-ended endeavour, a never-ending task” and we have to take this path:

• In reconciliation;
• In common projects that do not deny each person’s individuality;
• In recognising, protecting and restoring the dignity of all persons;
• In option for the poor, the dispossessed and the discarded;
• In understanding and appreciating the meaning of forgiveness.

Given the present alarming scenario in the world, where COVID-19 has taken its toll and nations are engaging in different forms of war, the encyclical emphasizes the urgency of saying “Never again war!” and abolishing the death penalty. The pope says that nuclear, chemical and biological weapons, and new technological combat systems “have granted war an uncontrollable destructive power over great numbers of innocent civilians.” Hence war is a failure of politics and of humanity, a shameful capitulation, a stinging defeat before the forces of evil. How great a global fund to eliminate hunger could have been established with the money invested in weapons!

8. Religions at the service of fraternity in our world

In the eighth and final chapter, the Pontiff focuses on “Religions at the service of fraternity in our world.” He emphasizes that only with the awareness that we are all children of God can we live in peace with one another. The different religions contribute significantly to building fraternity. Seeking God helps us recognize one another as travelling companions, truly brothers and sisters, while the denial of religious freedom and freedom of conscience leaves humanity impoverished. The church is a home with open doors because she is a mother; she builds bridges, she breaks down walls, she sows seeds of reconciliation.

The encyclical reflects, in particular, on the role of the church: she does not “restrict her mission to the private sphere,” it states. While not engaging in politics, she does not, however, renounce the political dimension of life itself, attention to the common good, and concern for integral human development, according to evangelical principals.

SR THERESA PHAWA FMA

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How parents, priests, religious, educators and mental health professionals can tackle the plague of pornography, which has become widespread, and damaged many.

The document is a Pastoral Response to Pornography Use, developed by the committee on Laity, Marriage, Family Life and Youth of the United States Conference of Catholic Bishops (USCCB) in November, 2015.

The reason for this document is the urgency of the situation. Pornography seems to have its tentacles all over, and infected many minds and damaged many marriages. Even secular psychologists and counsellors are convinced of the serious and lasting damage it inflicts.

The document deals with these issues:

• An overview of the Church’s teaching on sexuality, the human person, and chastity
• An explanation of why pornography is sinful and harmful
• A survey of the wide-reaching effects of pornography in our culture
• A closer look at the effects of pornography on men, women, young people, and children
• A word of hope and healing to those harmed by pornography
• An appendix with a link to targeted resources for particular audiences.

 What is Chastity?

Chastity is “a virtue that allows us to do what is right, good, and truly loving in the areas of relationship and sexuality.” It integrates our internal desires for sexual pleasure into our overall pursuit of moral excellence and holiness. “All of us in life have gone through moments in which this virtue has been very difficult, but it is in fact the way of genuine love, of a love that is able to give life, which does not seek to use the other for one’s own pleasure.” Chastity affirms the whole person, body and soul, over and above his or her sexual qualities. It helps us to recognize the great goodness and profound meaning of human sexuality and authentic sexual desire as ordered to the love of man and woman in marriage.

Lust, instead, is an inordinate desire for sexual pleasure apart from the true meaning of sexuality and marital love. It uses another person as a means for sexual gratification.

Every one of us is a gift, with inviolable dignity – wonderfully made for a relationship of love with God and with others. Our bodies communicate the beautiful meaning and dignity of our very selves. Hence, our bodies should be treated with great respect and not meant to be used but loved.

What is Pornography?

Pornography, according to the Catechism of the Catholic Church, “consists in removing real or simulated sexual acts from the intimacy of the partners, in order to display them deliberately to third parties. It offends against chastity because it perverts the intimate giving of spouses to each other. It does grave injury to the dignity of its participants (actors, vendors, the public), since each one becomes an object of base pleasure and illicit profit for others. It immerses all who are involved in the illusion of a fantasy world.”

Producing or using pornography is gravely wrong and a grave sin against human dignity. It is a mortal sin if committed with full knowledge and deliberate consent. Pornography consists in visual images (real or virtual and computer-generated); and in written or audio forms (erotic literature, phone conversations, online video chats, etc.). Pornography is neither an art nor is it to be represented as a harmless pastime (‘adult entertainment’ or ‘gentlemen’s club’). It dehumanises the persons depicted, making them into objects of use. Pornography hurts and brings feelings of shame upon the viewer and breaks down trust.

Pornography is a dark “sign” of the modern world. Today, online pornography is instantly accessible, seemingly anonymous, mostly free, and has the appearance of being endlessly novel – pornography is in the home, at work, and often literally at one’s fingertips with the prevalence of mobile devices. The Internet pornography is intoxicating and seducing viewers to keep clicking. Unlike a magazine, the internet has no final page.

The Harm Done

Pornography use hurts the user by potentially diminishing his or her capacity for healthy human intimacy and relationships. It presents a distorted view of human sexuality that is contrary to authentic love, and it harms a person’s sense of self-worth. Occasional use can turn into more frequent use that can then lead to an addiction to pornography, which is a growing problem. It can increase isolation between people because of the feelings of shame and self-reproach it generates. It breaks down trust between family members, and it damages the ability of parents and other adults to be virtuous role models for children.

There are many victims of pornography. Every person portrayed in it is beloved by God our Father and is someone’s daughter or son. Their dignity is abused as they are used for others’ pleasure and profit. Pornography has connections to sex trafficking and commercial sexual exploitation worldwide. Many sex trafficking victims (mostly women and girls) are forced into prostitution, which may include pornography as “training” or as their “product.” All child pornography is automatically trafficking and a crime, because it involves the sexual exploitation of a minor for commercial gain and it is against the child’s will due to the inability to give consent. The actors in pornographic films also face serious risks, such as contracting a sexually transmitted infection (STI) and high rates of drug and alcohol abuse.

Pornography is a big business. Estimates of revenue stretch easily into the billions of dollars every year. The pornography industry is aggressive, savvy.

Both science and personal testimonies confirm that many people who start by occasionally viewing pornography later become compulsive viewers who feel trapped in a cycle of fantasy, ritual, acting out, and despair. Viewing pornography has a similar effect on the brain as cocaine does on a person with a drug addiction or as alcohol on a person with an alcohol addiction. … Addictions are very hard to overcome, and help is needed to regain one’s freedom. We invite the many men and women who suffer from addiction to pornography to trust in the Lord’s mercy and seek appropriate help, support, and resources.

Data indicates that children repeatedly exposed to pornography are more likely to sexually harass or molest other children, imitating the behaviour they have seen.

 Tragically, children and youth are also victimized by being forced or coerced into participating in the production of child pornography. Child pornography is illegal, abusive, and a form of human trafficking because of a child’s inability to consent. There are many reasons why a child might become a victim of child pornography, including extreme poverty, deplorable neglect by his or her parents or guardians, or manipulation by child pornographers.

 Children  and youth exploited in this way face serious side effects and need plentiful resources for emotional, psychological, and physical healing. Most of all, they need to know that the abuse was not their fault or choice, no matter how their abusers deceived them.

If your pornography use has become an addiction, it is even more crucial that you have accountability and the support of professionals who can assist in identifying and healing any emotional wounds that may lie at the root of pornography use.

Tips for Different Groups

To those exploited by the pornography industry: You are loved and cherished by God! The Church reaches out to you. No matter what you have experienced in your past, you are worthy of forgiveness, respect and love. Know that there are support groups and resources available to help you.

To those guilty of exploiting others through the production of pornography: The Lord, in his great mercy, is calling you to turn away from your sins and follow him. No sin is too great to forgive! Repent, convert and put an end to your involvement in spreading the destructiveness of pornography. God can use your previous mistakes to help others.

To men and women who use pornography: You are beloved children of the Father. Do not let the obstacles of denial, shame, fear, despair, or pride keep you from relying on the Lord’s mercy. Make a daily choice to free yourselves from pornography. Ongoing support such as counselling, spiritual direction, coaching, accountability groups, couple to couple groups, conferences and retreats for men and women are of great help as you seek freedom.

To those who have been hurt by their spouse’s pornography use: You are greatly loved by God our Father! You are not alone! The Church wants to help and encourage you and asks those brave enough to acknowledge their own experience with this issue to help other hurting spouses in the community.

To all parents: It is your great responsibility to teach your children the true meaning of human sexuality, enabling them to see its beauty as an expression of total love. Be vigilant about the technology you allow into your home and the prevalence of sexual content. Educate yourselves about filtering software that can assist in protecting your home. Foster openness and trust and be the first models of mercy and forgiveness when dealing with a child who has seen or uses pornography.

To all who work with children and youth: Children are vulnerable to all influences, good or bad. Teach them the meaning of chastity by modelling. Teach young people that certain types of websites or programs are inappropriate and sinful.

To young people: Your body is a temple of the Holy Spirit, and you were made for greatness. If you have already engaged in pornography use, choose now to turn away from it. Ask for help or guidance from your parents or from a trusted adult, family member or pastoral minister.

To pastors and clergy: Do not be afraid to acknowledge this and to seek help immediately if any of you is struggling with pornography. Provide help and healing to men and women who are victims of pornography through the Sacraments and trustworthy counsellors and support groups in the local areas. Above all, let us live in our own lives the witness of a joyful and pure heart.

To all people of good will: May we work together to remove pornography from its prominent and privileged place. Let us counter its numerous injustices and build a culture that honours the true dignity and meaning of human sexuality.

God’s grace and concrete help are always available. Healing is always possible.

Helpful Pamphlets

The US Bishops also recommend five pamphlet-length resources related to the main statement, in both English and Spanish. The English pamphlets can be purchased from the USCCB Store. [USCCB = United States Conference of Catholic Bishops]. Each pamphlet’s full text is available online:

• “Create in Me a Clean Heart: A Pastoral Response to Pornography – Abridged Version”
• “Pornography’s Effects on Marriage and Hope for Married Couples” by Sam and Beth Meier
• “Raising Chaste Children in a Pornographic World” by Ryan Foley
• “The Role of Priests in Ministry to Those who Struggle with Pornography” by Fr. David Songy
• “‘Wash Me Thoroughly’: Healing from Pornography Use and Addiction” by Daniel Spadaro

Summary by Sr Theresa Phawa FMA

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Here is a short summary of the Document published by the Vatican in March 2020, on an unusual theme—water!

Water is the source of life. Our survival and health depend directly on water. So does the production of food, energy and many consumer goods. Not all the planets are blessed with this precious gift, an indispensable element for life as our planet Earth. Therefore, we (human beings) should be more aware of its multifaceted value.

The latest church document, Aqua Fons Vitae, spells out four values of water:

1. A religious value: In many religions, water has been and is still perceived as holy and connected to divinities and their benevolence. In liturgical and devotional gestures, water indicates a transcendent value – water cleanses from sins and gives a new birth of innocence by water and the Holy Spirit at Baptism. Water cleanses, heals, quenches, purifies, and so on.
2. A socio-cultural and aesthetic value: Water is an essential part of human daily life – its cultural dimension is involved with human customs, navigation, farming, fishing and cultural exchanges between civilisations. It inspires literature, music and artistic expressions. Water is also symbolic in various social functions and celebrations.
3. An institutional value and a value for peace: Water has a vital link with our social life through all generations. Hence, as a connector, it has institutional value and a value for peace. It is an element that drives the creation of bridges, collaborations and dialogue. Therefore, much peace would be gained if countries could collaborate to resolve water conflicts in the world.
4. An economic value: Unfortunately, in many cases access to safe drinking water and for other purposes as well has a cost. This is a powerful message to all of us to consider how much we lose by not respecting nature and by not taking into account even the smallest negative impact we make on the environment. We should also appreciate the fact that adequate access to water brings about a happy and meaningful life.

Commitments to be taken:

The document further distinguishes the three dimensions of water: (i) water for human use; (ii) water as a resource used in many human activities, especially farming, crafts and industry’ (iii) water as a space: rivers, underground aquifers, lakes and above all seas and oceans.

The document looks at each of these dimensions. The challenges are analysed and suggestions for concrete commitments towards sustainability of water are made. The Church gives particular emphasis at the local level (in all parishes, monasteries, schools, canteens, oratories and health centres) to the following:

• Guarantee access to drinking water and sanitation.
• Abandon the use disposable plastic bottles.
• Create public water access points where possible and in particularly needy areas.
• Avoid food waste (food has been produced using water…).
• Motivate citizens to find justice in case access to drinking water is violated.
• Encourage and urge participation in water management policies.
• Adopt effective and environmentally friendly water systems.
• Celebrate and give greater visibility to anniversaries connected to seas and oceans.
• Avoid disposable plastic objects, wherever possible, in our facilities and activities.
• Contribute as much as possible, to the cleaning of beaches or river banks, involving groups of young people, families, religious people and scouts.
• Facilitate the outdoors, hands-on studying of ocean/river issues and participation in coastal restoration projects in Catholic schools at all levels.
• Avoid and reduce pollution from riparian and coastal parishes, schools, canteens, and health centres.

Education for a New Humanism

Furthermore, the Church continues to give strong emphasis on education for a new humanism and for a culture of encounter and collaboration about water. We must educate ourselves and others:

• In gratitude for God’s loving gift – the world where we live in
• In ecological education and habits – restoring harmony with God, with others, with nature and within ourselves
• In the contemplation of all forms of water, avoiding a merely utilitarian mindset
• In living a lifestyle of moderation that makes us care for the others
• In a culture of encounter and relationship
• In compassion and solidarity

Summing up, an education rooted in values is a strong remedy against water-related corruption. We are called upon to reflect and act conscientiously towards ensuring a safe environment and universal sustainable access to water, for the future of life, the planet and the human community.

Summary by Sr Theresa Phawa FMA

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Youth are the NOW of God!

A warm, personal letter to the young—and to everyone else

This Papal Exhortation differs from other Vatican documents in contents and style. It is not only addressed to the young. Its contents and language will make the young want to read it. The heroes and chosen ones it mentions are young people—from the Old Testament right down to our days. It is a long document—in 299 articles, followed by 164 footnotes. This summary cannot really do justice to its rich contents.

The document starts on a note of enthusiasm: “Christ is alive!…He brings youth to our world…He wants you to be alive!”

The Pope then adds more words of hope: “He is in you, he is with you and he never abandons you. However far you may wander, he is always there, the Risen One. He calls you and he waits for you to return to him and start over again. When you feel you are growing old out of sorrow, resentment or fear, doubt or failure, he will always be there to restore your strength and your hope.”

He addresses this “Apostolic Exhortation” to all young people “with great affection.”

To show the young their call to holiness, Pope Francis mentions the young people God called in the Old and New Testaments, adding that Jesus himself was a young man.

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Fr Joe Mannath SDB