ianspirations

[ianspirations]

Ut Unum Sint (On Commitment to Ecumenism)

We find ourselves apart from our fellow Christian brethren due to doctrinal differences, other misgivings inherited from the past, mutual misunderstandings and prejudices. Complacency, indifference and insufficient knowledge of one another worsens the divide. Ecumenism requires a conversion of heart and prayer which is capable of healing old wounds. (2)

The Church is a student of history, she learns from it not to trust entirely on human support so that she can live the Gospel law of the Beatitudes. She exercises authority in service of truth and charity. (3)

Christ desired that all Christians be one. The Church is not closed in on herself; she is open to missionary and ecumenical endeavour. She is sent to be a witness, to make present and to spread the ‘mystery of communion.’ (5) The unity of humanity is God’s will. That is why He sent His Son. Christ came to reconcile us to God and to make us one body – His body. Division contradicts the will of Christ and obstructs the proclamation of Good News. (6)

The Church sees ecumenical effort as a duty of a Christian conscience. Unity lies at the heart of Christ’s mission. It isn’t a secondary attribute of the apostolic community; it is their essence. “Unity is an expression of the whole depth of His agape.” (9) Unity is not a mere gathering; it is held together by bonds of faith, sacraments and hierarchical communion. ‘The faithful are one because they are in communion with Christ who is in communion with the Father. Thus, communion is a manifestation of God’s presence. “To believe in Christ means to desire unity; to desire unity means to desire the Church; to desire the Church means to desire the communion of grace which corresponds to the Father’s plan from all eternity.” (9)

The separated Churches, though they profess a defective faith are still instruments through which Christ carries on His salvific work. (10) The Catholic Church has defects of her own like the infidelity of her priests, mediocrity of members and other general sins of her people. Nevertheless, the elements of sanctification and truth present in other Christian communities are the objective basis of communion even though they be imperfect. (11) Some of these elements are: consecration through baptism, celebration of sacraments, recognition of an episcopate, celebration of the Holy Eucharist and devotion towards Mother Mary. (12) All those who are baptized deserve the title ‘Christian’ since they have become members of Christ’s body.

Dialogue is the means of achieving some sort of understanding. In dialogue, we are able to look at ourselves in the light of the Apostolic Tradition. (16) Looking at things from the Apostolic point of view is one of the most important aspects of Ecumenism. The work for unity concerns every member of the Church, lay and clergy alike. Each should contribute as per their ability. (19) Ecumenical work should not be seen as an appendix to the Church’s mission but “an organic part of her life and work.” (20)

A conversion of heart and mind, holiness of life along with public and private prayer for unity is the soul of the whole ecumenical movement. The Pope terms it ‘spiritual ecumenism.’ It is love that gives rise to any desire for unity. “If we love…we strive to deepen our communion and make it perfect.” (21) Prayer is a powerful way in which we can foster the process of unity. When we pray together, we hasten the process.

The responsibility for organizing dialogue is not reserved to the Holy See. Local churches need to take an active part. Special commissions are being set up at episcopal conferences, synods are organized but these are only initiatives. They provide structure and framework. Dialogue has to happen concretely and for that it requires willing leaders and participants.

Prayer needs to accompany dialogue; prayer makes dialogue more fruitful. (33) Dialogue in turn, helps prayer to become more mature. It also works as an examination of conscience because it confronts us with different experiences and different points of view. The goal of course is to attain truth and to enflesh unity or full communion. Full communion will result from an acceptance of truth which will be revealed by the Holy Spirit. All forms of reductionism and facile agreement must be avoided. Serious concerns must be addressed. (36) This must take place in a spirit of fraternal charity and respect for one’s own and the other’s conscience, a sincere humility and love for the truth. Sacred Scripture and Tradition are essential points of reference in dialogue. (39)

Relations among Christians allows for Christ to manifest Himself. It should not be limited to knowledge of each other’s theologies and liturgy, prayers in common or dialogue. “Unity of action leads to the full unity of faith.” (40) Cooperation among Christians turns into witness and a means of evangelization.

“The ‘universal brotherhood’ of Christians has become a firm ecumenical conviction.” (42) Where there was once difference and animosity, there is now solidarity. Although it isn’t universal, there are a good number of positive examples; where there continues to be difficulty, those engaged in ecumenism need to take bold decisions and initiatives. Leaders of Christian communities ought to take a joint stand in the name of Christ on issues that concern freedom, justice, peace and the future of the world. By doing this, they will communicate the mission of Christians: reminding society of God’s will. (43)

There has been a good amount of collaboration in terms of translating the Word of God into different languages. Another area of growth has been liturgical renewal – some Christian groups have taken the ecumenical suggestion and have begun celebrating the Lord’s Supper on a weekly basis. A significant change is noticed in the allowance of Catholic ministers to minister the Sacraments of Eucharist, Penance and Anointing of the Sick to “Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments.” Catholics can also receive these same sacraments from ministers of Churches in which these sacraments are valid. (46)

“Dialogue does not extend exclusively to matters of doctrine but engages the whole person; it is also a dialogue of love.” (47) Relations between members of Churches have enabled us to discover the wonders God is doing across Churches. Vatican II declared that “elements present among other Christians can contribute to the edification of Catholics.” (48)

The journey of the Church began on the day of Pentecost. The structures of the Church in the East and West developed from the missionary activities of the apostles. The unity of the Church in the First Millennium was maintained within those structures by the Bishops who were successors to the Apostles. Our unity today should fall back on that experience of communion. (55)

The following elements are shared with non-Catholic Christians:

1.    They recognize the Divine authority of the Bible and promote love and veneration for the Sacred Scriptures. Through it they access the life of Christ and His teachings.

2.    The Sacrament of Baptism which is common, represents the sacramental bond of unity. Even though Baptism is important, it is only the beginning of a journey towards salvation and “complete participation in Eucharistic communion.” (66)

Even as they accept the Scriptures like us, they have a different opinion about the relationship between Scripture and the Church. We believe that the Magisterium is an authentic explanation of the Word of God. They do not accept Magisterium.

At the time of the Reformation, doctrinal and historical disagreements arose regarding the Church, the sacraments and the ordained ministry. Since they do not accept the Sacrament of Holy Orders, they do not possess the total reality of the Eucharistic mystery. What they call the Lord’s Supper or its equivalent, is merely a memorial and not a sacrament. (67)

Baptism entails a spiritual life and a specific moral code. The Christian way of life expresses itself in personal prayer, meditation on Scripture, healthy family life, worship as a community, efforts to improve social conditions and promote peace. (68)

All that has been achieved so far in ecumenical dialogue is but a stage on the journey. We are still a distance from calling ourselves ‘one, holy, catholic and apostolic church.’ (77) This effort requires the commitment and effort of all churches (78).

The following are the areas in which full consensus is yet to be achieved:

1.    Relationship between Scripture and Tradition

2.    Eucharist as a sacrament of the real presence.

3.    Ordination as a sacrament

4.    Magisterium arising from Christ given authority

5.    Recognition of Mary as Mother of God and mother of all believers. (79)

A “dialogue of conversion” is the spiritual foundation of ecumenical dialogue. This dialogue begins with a personal awareness of sin and an attitude of conversion in and through Christ. This then expands to each community. Fraternal koinonia is built on this dialogue. (82) We already share full communion at the highest point of life of grace – martyrdom. So many martyrs from various Christian groups have shed their blood in witness. (84)

It is the role of the Pope as Chief Shepherd to encourage pastors of all Churches to all the real voice of Christ to be heard in their respective churches. In this way the oneness of the Church will be manifested. The Pope therefore is the “first servant of unity.” (94) It is the responsibility of all Bishops to promote unity of all Christians by supporting all activities and initiatives undertaken with this intention. (101)

[ianspirations]

Attended a photography workshop animated by Joy Fernandes of JMedia. These are some of the snapshots utilizing tips learnt at the workshop. #photography #photographer #photoshoot #photographylovers #photogram #photographyworkshop #indianphotography #mobilephotography #donbosco #donboscomatunga (at Don Bosco Youth Services - Mumbai) https://www.instagram.com/p/ChrF_2GjLlL/?igshid=NGJjMDIxMWI=

[ianspirations]

MUSICAM SACRAM: Vatican II’s Instruction on Music in the Liturgy

I.              General Norms

The text is prepared with the hope that priests, musicians and the faithful will accept these norms and put them into practice so that the true purpose of sacred music may be achieved and that purpose is the glory of God and the sanctification of the faithful (#4).

It defines Sacred Music as that which is created for the celebration of divine worship and endowed with holy form. Gregorian chant, sacred polyphony in ancient and modern form, sacred popular music including non-liturgical music all qualify as Sacred Music (#4).

The Liturgy is given a more noble form when it is celebrated with music. Prayer is more attractive, the mystery is openly expressed and it achieves a certain unity of hearts along with voices. It allows the mind to rise to things above and prefigures the heavenly liturgy. Priests should do whatever they can to achieve this. They must organize the liturgy so that whatever can be sung ought to be and whatever isn’t normally sung can be given tunes. In order to do this, they must ensure that the proper ministers are obtained and trained (in this case, musicians and singers).  (#5)

So that the liturgy can be properly celebrated, those parts that should be sung ought to be sung using the kind and form of music proper to their character (#6). The two extremes are the fuller form in which everything that should be sung is and the simplest form in which there is barely any singing. There are a whole range of in-betweens where most liturgical celebrations fall. The important part should as far as possible be sung (#7). Whenever singing is involved, a capable priest should be appointed. If the priest in unable to sing then he may recite but this should not be done for the mere convenience of the minister (#8).

When selecting music, the capacity of those involved needs to be taken into account. “No kind of sacred music is prohibited from liturgical actions by the Church as long as it corresponds to the spirit of the liturgical celebration itself and the nature of its individual parts and does not hinder the active participation of the people” (#9). In order that the faithful can participate actively, the format of the celebration should be adapted as much as possible keeping in mind the solemnity of the day and the nature of the assembly (#10).

Elaborate singing should not compromise the spirit and nature of the liturgy. When it is possible to do so, it must be done keeping in mind that no part of the liturgy is omitted or improperly performed (#11). The norms are laid down by the Holy See and can also be defined by the territorial Episcopal conferences (#12). Within the liturgy, the priest has a very important role by virtue of his ordination and with him do the servers, lectors, commentators and the choir (#13).

The faithful ought to participate wholeheartedly in the liturgy. Their participation should involve vocal responses, mental attention, appropriate gestures and attentive listening (#15). “One cannot find anything more religious and more joyful in sacred celebrations than a whole congregation expressing its faith and devotion in song.” The laity should be helped, through instruction and practice, to properly sing the parts of the mass proper to them (#16). Silence has a significant place in the liturgy and must be respected. Silence allows for meditation and for appropriation of the Word of God and the prayers (#17).  

It is imperative that lay religious (nuns and brothers) be trained in sacred music so that they can contribute to the instruction of the laity. The formation in sacred music needs to be ongoing and should accompany the religious education of a child. The document says that this should be undertaken “seriously and patiently” (#18).

The choir is responsible for the proper performance of the people’s part in the liturgy and to foster participation. Choirs should be encouraged in Churches, seminaries and religious houses (#19). Directors of the choir should ensure that the members are well trained with the sung parts of the liturgy (#20). If a whole choir cannot be formed at least one or two singers should be trained to do the job (#21). The choir should be placed in such a way that they form part of the congregation (#22).

In addition to music training, the choir should also receive liturgical and spiritual formation so as to enhance their participation and leadership in the liturgy (#24). To realize this, the diocesan, national and international associations of sacred music should offer their services (#25).

On Sundays and feast days, the sung mass should be preferred over the simpler form (#27).

The following are the sung parts of the mass as per their degree of participation:

The first degree – Greeting by the priest and the people’s response; the opening prayer; the dialogue before the Gospel; prayer over the offerings; preface with the dialogue and the Sanctus; the doxology; the Lords’ prayer with its introduction and embolism (prayer that immediately follows the Our Father); peace rite; prayer after communion; dismissal formula.

The second degree – Kyrie, Gloria and Agnus Dei; creed; prayer of the faithful.

The third degree – Entrance and communion hymn; acclamation; offertory hymn; responsorial psalm; the readings. (#29-31)

Hymns other than the ones given in the Graduale Romanum may be used provided they are approved by the local ordinary (Bishop) (#32). The hymns chosen must be Eucharistic in nature and in keeping with the part of the Mass, the feast and liturgical season (#36).

II.            Singing of the Divine Office

The singing of the Divine office is the best form of celebrating it. Singing expresses its solemnity in a fuller way and achieves a deeper union of hearts praising God (#37). The faithful must be invited to celebrate the Liturgy of the Hours in common at least on Sundays and Feast days (at least vespers). They should be educated and helped to understand the psalms so as to use them for their personal prayers (#39). Consecrated persons should be the first to receive such training so that they may benefit spiritually from the practice. They should participate in the prayer of the Church by celebrating the principal hours (Lauds & Vespers) in sung form (#40). The use of Latin is to be retained by clerics praying the office in choir. Melodies ought to be composed for singing the Divine Office in the vernacular (#41).

III.           Music for Sacraments and Sacramentals, and Popular Devotions

The Council declared that a public celebration is to be preferred to a private celebration in the case of liturgy. Hence, singing becomes integral since it fosters a communitarian celebration. (#42) Certain celebrations which are significant and meaningful to the community should be performed in the sung form like ordinations, marriages, confirmations, consecration of churches etc. However, introducing elements that are distinctively secular into such celebrations has to be avoided. Special mention is made of marriages. (#43)

Certain celebrations which the Church recommends may be solemnized by singing like Holy Week. (#44) The melodies for use at such occasions should fit the mood of the celebration. (#45). In popular devotions, pride of place should be given to the Word of God just as it is given in the Holy Eucharist. The psalms are a potent source for sacred music. Besides, ancient and modern melodies can be used in addition to popular religious songs which may be accompanied by the organ and other instruments which are culturally acceptable (#46).

IV.          Language of Liturgical Songs and Preserving the Heritage of Sacred Music

Sacrosanctum Concilium #36 made it clear that Latin should be preserved in the Latin rite. However, since the vernacular is more comfortable for the people, the Bishops should decide the proportion of vernacular and Latin and get it approved by Rome. It is left to priests to ensure that the faithful are capable of saying or singing in Latin those parts of the Mass that pertain to them (#47). Bishops can allow for at least one Mass to be celebrated in Latin, preferably the sung form, especially in areas where the congregation is large so as to preserve this tradition (#48).

In sung Latin services: Gregorian chant should be given pride of place. Its melodies should be used to the extent possible. Music written for voices should be used at least on occasions (#50). Pastors should see if the Latin melodies could be adapted to vernacular settings. There is nothing preventing different parts of the mass being sung in different languages (#51).

To preserve the heritage of sacred music and promote new forms of sacred singing, emphasis should be placed on teaching and learning music in seminaries and houses of religious, as well as in Catholic schools and institutes. The study and practice of Gregorian chant is to be promoted as it is the basis for the development of sacred music (#52).

New works of sacred music should conform to the principles and norms given in this document. Basically they should enhance participation and be usable by large and small choirs. (#53)

V.            Preparing Melodies in Vernacular

Melodies in the vernacular should as far as possible remain faithful to the Latin texts. The Bishop should ensure that the committee tasked with this project has persons who are well versed with Latin as well as the vernacular language (#54). The Bishop must decide whether traditional music is suitable for use in liturgies (#55). Any new melody must be approved by the Bishop (#57). Episcopal conferences must ensure that a common translation be used for a language spoken among different regions. As far as possible, there should be common melodies for certain parts so that even though people of different regions speaking the same language attend they can all participate (#58).

Musicians should be sensitive to traditional melodies while also paying attention to new laws and requirements in the liturgy (#59). New melodies will take their time to mature and grow in perfection – this experimental character is permitted but it should not in any way compromise the sanctity of the Church and of the liturgy (#60). Adapting traditional melodies to cultures that are in the process of being evangelized is a delicate task and requires expertise. Only those persons who work in those areas and are well aware of both local culture and Church musical tradition ought to put their hand to the keys (#61).

VI.          Sacred Instrumental Music

Instruments contribute to the solemnity of the celebration whether they are played as accompaniment or solo. The pipe organ has pride of place in the Latin Church since it is the traditional instrument of the Church. Other instruments may be used with the due approval of the competent authority (Bishop). The criteria for selecting the instruments are that they should be adapted for sacred music, uphold the dignity of the Church and contribute to the edification of the faithful (#62).

In introducing instruments, the culture of the people needs to be taken into account. Those instruments which, by common opinion, are suitable exclusively for secular music should be avoided (#63). The volume of instruments should not drown out the voices; they should lend themselves to enhancing the singing and general participation of the faithful (#64). It is alright to allow for an instrument to provide solo accompaniment (without voice) to certain parts of the Mass like the entrance procession, offertory, communion and recessional. However, this should not happen during Advent, Lent, Holy Week, Proper Offices for various kinds of saints like Doctors, Martyrs etc as well as during Masses for the Dead (#66). It is imperative that musicians be skilled at the art so as to encourage the participation of the faithful (#67).

VII.         Commission for Promotion of Sacred Music

A diocesan commission should be set up in each diocese and should work in tandem with the liturgical commission. It would be advisable for the two to function as one. If needed, several dioceses could share a common commission (#68).

[ianspirations]

DOMINUM ET VIVIFICANTEM: On the Holy Spirit in the Life of the Church and the World

The Church believes that the Holy Spirit is ‘the Lord and giver of life’ which is what the title of the document translates into. This belief was properly defined at the two Councils of Nicaea (325 AD) and Constantinople (381 AD).

In the New Testament we are promised the Holy Spirit who will bring us new life. Through the Holy Spirit, God communicates to human beings and leads them to eternal life. (#1)

Over the years, the Church has been reminded of the role of the Holy Spirit through the writings of the Popes: Pope Leo XIII published the encyclical Divinum Illud Munus (1897), Pope Pius XII wrote Mystici Corporis (1943), Vatican II deliberations and declarations led Pope Paul VI to declare that there needed to be “a new study and devotion to the Holy Spirit.” (#2)

The Eastern Church has preserved a more deeper heritage of the Holy Spirit. The Council of Constantinople brought out the role of the Holy Spirit as a mediator of the mystery of the Church and indicator of ways leading to Christian unity (#2).

PART 1: THE SPIRIT OF THE FATHER AND OF THE SON, GIVEN TO THE CHURCH

1.    JESUS’ PROMISE AND REVELATION AT THE LAST SUPPER

Jesus promised his disciples the Paraclete – Greek, parakletos, meaning ‘counselor,’ ‘intercessor,’ or ‘advocate.’ He referred to the Paraclete as ‘another counselor’ because he himself is the first counselor and primary bearer of Good News. The Holy Spirit follows him and continues his work. (#3)

The role of the Holy Spirit as defined by Jesus will be to teach and to remind the apostles of all that Jesus had taught, and in his own way he will continue to inspire the spreading of the Gospel. This means that the Holy Spirit will preserve and ensure the continuity and identity of Christ’s message in the midst of the changing conditions and circumstances. (#4)

Jesus also spoke of the Holy Spirit as a witness. Now, the apostles had first-hand experience of Jesus and were witnesses of his life, teachings and work. Their human testimony is bolstered by the witness and testimony of the Holy Spirit. Jesus is the supreme revelation of God and the Holy Spirit ensures “the faithful transmission of this revelation in the preaching and writing of the Apostles” (#5).

The Holy Spirit is also supposed to guide the apostles ‘into all the truth’ and this connected with Jesus’ self-emptying on the cross as well as with the understanding of Jesus’ teachings and work (#6). The mystery of Christ commands faith and it requires faith in order to be understood. The Holy Spirit is a guide on this journey.

The roles of Jesus and the Holy Spirit with regard to salvation are closely connected. The Holy Spirit carries forward what Jesus began. (#7)

2.    FATHER, SON AND HOLY SPIRIT

The Father, Son and Spirit are persons: distinct from each other. Jesus speaks of the Holy Spirit as a distinct other by referring to it using the pronoun, ‘he’. At other times, he speaks of the intimate unity between the Trinity. (#8)

At the farewell discourse at the Last Supper, the highest point of revelation of the Trinity is reached. This culminates with the missionary mandate of Jesus which contains the Trinitarian formula of baptism. The formula reflects the intimate mystery of God and of divine life. The sacrament of baptism makes a person share in the divine life of God through grace which is a supernatural gift. (#9)

God is love and the Holy Spirit impersonates that love between the Father and Son. In the Holy Spirit, the life of the Trinity becomes a gift – an exchange of mutual love between them. So the Holy Spirit is the expression of God’s love and self-giving. Since the Holy Spirit is the primary gift, he becomes the source of all other gifts including the gift of existence through creation, the gift of grace and the gift of salvation. (#10)

3.    THE SALVIFIC SELF-GIVING OF GOD IN THE HOLY SPIRIT

John’s gospel records that according to Divine Plan, Christ’s departure is an indispensable condition for the sending and coming of the Holy Spirit. (#11) It is a new beginning connected to the first beginning of God’s salvific self-giving – Creation itself. The biblical concept of creation not only includes the call to existence of every being but also the presence of the Spirit of God in creation. (#12)

The coming of the Spirit after Christ’s ascension marks a new beginning: since the first beginning (Creation), sin has intervened and acted in contradiction to the Spirit of God in creation. The results of sin like sickness and death go against the result of the presence of the Spirit, namely, life. (#13)

The departure of Jesus brings sorrow to the disciples, a sorrow that is in keeping with his passion and death. But that sorrow will turn into joy first at the Resurrection and then at Pentecost. (#14)

4.    THE MESSIAH, ANNOINTED WITH THE HOLY SPIRIT

The Chosen One was foretold by Isaiah – sometimes called the Fifth Gospel or the Gospel of the Old Testament. This text has Pneumatological value: it marks a change in the understanding of Spirit from ‘wind’ or ruah to person and gift. The Messiah has the Spirit of God resting on him. (#15)

In the Old Covenant, anointing was a symbol of the gift of the Spirit. Since the Messiah is anointed by God, he possesses the fullness of the Spirit and becomes the mediator of the Spirit. “The fullness of the Spirit of God is accompanied by many different gifts, the treausres of salvation, destined in a particular way for the poor and suffering, for all those who open their hearts to these gifts-sometimes through the painful experience of their own existence-but first of all through that interior availability which comes from faith” (#16).

In the Old Testament, the personality of the Holy Spirit is hidden; it comes to the fore only in the New Testament. (#17) By proclaiming that the prophecy of Isaiah was being fulfilled in himself, Jesus showed himself to be the Messiah (#18).

5.    JESUS OF NAZARETH, “EXALTED” IN THE HOLY SPIRIT

John the Baptist bears witness to Jesus as the Messiah. The theophany or revelation of the Trinity at Jesus’ baptism confirms John’s witness while also revealing something intimate about the Messiah: He is the beloved son of God. (#19)

All of Jesus’ activity was inspired by the Holy Spirit (#20). In Jesus’ teaching, he speaks of the Father and the Son and the relationship between them. He hardly mentions the Holy Spirit. However, whatever is spoken of the Father and the Son is related to the Spirit since the Spirit is the personification of the relationship of the Father and the Son as well as the manifestation of God in His whole being.

6.    THE RISEN CHRIST SAYS: “RECEIVE THE HOLY SPIRIT”

The Holy Spirit was first sent to the Son who became Man, in order to fulfil the prophecies, and upon the departure of the Son, He will continue the work of the Son and bring to fulfilment the work of salvation (#22).

The Paschal events – the Passion, Death and Resurrection, are the time of the new coming of the Holy Spirit and the time for the new beginning of the self-communication of the Trinity. (#23) The most powerful manifestation of the Spirit in the life of Jesus is in his resurrection. The Resurrection fulfils two things: first, God’s promise found in the prophecies of the prophets and second, Jesus’ own promise of sending the Paraclete. (#24)

7.    THE HOLY SPIRIT AND THE ERA OF THE CHURCH

Vatican II indicates the birth of the Church happening on Pentecost. “This event constitutes the definitive manifestation of what had already been accomplished in the same Upper Room on Easter Sunday.” (#25) The Holy Spirit was already working before the advent of the human Christ but on the day of Pentecost, the Spirit manifested himself in a powerful way and the Church was revealed publicly to the multitude. The Church continues to pass on this experience: “the grace of the Holy Spirit which the Apostles gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. The bishops in turn by the Sacrament of Orders render the sacred ministers sharers in this spiritual gift and, through the Sacrament of Confirmation, ensure that all who are reborn of water and the Holy Spirit are strengthened by this gift” (#25).

The Holy Spirit dwells in the hearts of believers as in a temple; there he prays and bears witness to their adoptive sonship. He guides the Church into the fullness of truth and encourages unity of fellowship and service. He provides various gifts, both hierarchical and charismatic for the sake of the Gospel.

The teaching of Vatican II is essentially Pneumatological: it contains the truth about the Holy Spirit as the soul of the Church as well as offering the inspiration of the Spirit for the Church in the contemporary world. (#26)

PART 2: THE SPIRIT WHO CONVINCES THE WORLD CONCERNING SIN

1.    SIN, RIGHTEOUSNESS AND JUDGMENT

The Spirit will convince the world about sin and righteousness and judgment. These words of Jesus make sense given the context: Sin because the world does not believe in him, Righteousness because he is returning to the Father and Judgment because he himself is the ruler of the world who will be judged by human beings. Hence we see that these words have a different meaning than their common meaning. The reason why this convincing is important is because it has salvific value. (#27)

2.    THE TESTIMONY OF THE DAY OF PENTECOST

Christ’s prophecy about the Spirit convincing the world about sin is clearly seen on the day of Pentecost when Peter filled with the Holy Spirit preached about Jesus and how the world rejected him and had him killed. (#30) But Jesus did not come to judge and condemn the world but to save it. That is why Peter urges the people to repent from their sins and be saved. The convincing about sin is a twofold gift: gift of the truth of conscience and the gift of the certainty of redemption. (#31) No one but the Spirit can convince a person of this truth. The Spirit does so in relation to the Cross of Christ. Apart from the cross, human beings remain ignorant of sin. They fail to understand the meaning of evil and what it is capable of doing.

3.    THE WITNESS CONCERNING THE BEGINNING: THE ORIGINAL REALITY OF SIN

The failure to recognize and understand evil is seen in the Creation story of Genesis. This sin is what Paul calls the ‘disobedience of the first Adam’. “Sin in its original reality takes place in man’s will-and conscience-first of all as ‘disobedience’”. (#33) This implies a turning away from the Word of God, the same Word through whom all things were made and in whom rests the eternal law that governs the world.

God has made human beings in His own image and likeness and has given them the gift of the Holy Spirit which is a “call to friendship.” (#34) The Spirit is fully aware of all things even sin and therefore constantly guides the world toward righteousness. Human beings are mere creatures even though endowed with freedom and rationality. Therefore, they cannot decide by themselves what is good and evil and cannot know them like God. However, the Holy Spirit gives them the gift of conscience to discern good from evil. The original disobedience results in the rejection of this gift fuelled by the belief that one is capable of making independent moral judgments. (#36)

When God created, he revealed himself as Love and called human beings to participate in His Love but they separated themselves from him while under the influence of the ‘father of lies.’ (#37) Satan tries to pit God against His creation or better creation against God. He does so by beguiling human beings to believe that God opposes their freedom with His demands. This belief leads human beings to see God as a limitation to their freedom and not as the fullness of the Good and the source of their freedom. This gives rise to the ‘death of God’ philosophy; but such a philosophy is not only poor in content but also poor in its representation of human beings. Without God, human beings do not have a foundation. So a ‘death of God’ philosophy naturally leads to the ‘death of humankind.’ (#38)  

4.    THE SPIRIT WHO TRANSFORMS SUFFERING INTO SALVIFIC LOVE

Sin appeared as an act of the will of creatures against the will of God. It is opposed to goodness and truth. The Holy Spirit enters humanity’s and the cosmos’ suffering and through a fresh outpouring of love redeems them. (#39) Jesus Christ, through his Passion, allowed the Holy Spirit to transform his humanity into a perfect sacrifice. (#40)

In the Old Testament, we have several references to the sacrifice being consumed by fire from heaven. The Holy Spirit acts like that fire from heaven consuming the sacrifice of the Son on the cross. (#41) When John the Baptist says that Jesus will come and baptize with the Holy Spirit and with fire, we have to understand it in these terms.

5.    THE BLOOD THAT PURIFIES THE CONSCIENCE

Jesus gives his apostles the power to forgive sins. This power presupposes and includes the saving action of the Holy Spirit. The Holy Spirit convinces persons of sin thus helping them realize their own evil and choose the good over it. In this way, conversion of heart is brought about by the Holy Spirit. This is how we ought to understand the title of this section which is taken from Hebrews 9:14.

Conscience holds the dignity of the person. Since it can lead a person to the good while shunning evil, it becomes the main characteristic of the person. But conscience is not arbitrary, it answers to a law that is not personally constructed but in some way given. This is the divine law or God’s voice and is accessible to all including those who might not acknowledge the existence of God. “It is precisely in reference to this that the conscience always finds its foundation and justification.” (#43)

The battle between good and evil has raged since creation and will continue till the Last Day. Human beings need not become fatalistic about their sinful condition but can claim the hope that Christ offers. (#44) The Holy Spirit makes conversion possible through a deep remorse for sin and this makes a person open to forgiveness. (#45)

6.    THE SIN AGAINST THE HOLY SPIRIT

By rejecting the Holy Spirit one sins against him. Doing so, closes a person to the salvific power of the Cross as well as the Spirit’s ability to inspire repentance. (#46) Such an attitude leads to a hardness of heart. Pope Pius XII said that “the sin of the century is the loss of the sense of sin.” This goes along with the ‘loss of the sense of God’. The Church constantly beseeches God that human consciences may never grow complacent, lull or hard and that they may always remain open to the working of the Spirit. (#47)

Conversion from sin implies a breaking of every chain that binds humanity. Conversion allows the Holy Spirit to lead a person out of judgment and into the righteousness that comes from a life set on God.

PART 3: THE SPIRIT WHO GIVES LIFE

The Church confesses the mystery of the Incarnation by making reference to the Holy Spirit. (#49) “The conception and birth of Jesus Christ are in fact the greatest work accomplished by the Holy Spirit in the history of creation and salvation.” (#50) “Mary entered the history of the salvation of the world through the obedience of faith. And faith, in its deepest essence, is the openness of the human heart to the gift: to God’s self-communication in the Holy Spirit.” (#51)

The resistance to the Holy Spirit takes “concrete form as a content of culture and civilization, as a philosophical system, an ideology, a program for action and for the shaping of human behaviour. It reaches its clearest expression in materialism…” (#56) Materialism, “understood as a theory which explains reality and accepted as the key-principle of personal and social action, is characteristically atheistic.” (#56) Any manifestation of the spirit that it might mention is qualified as mere epiphenomena (derived from matter itself). According to this ideology, religion is pure illusion. Materialism therefore, directly militates against the Holy Spirit and closes the horizon of the spirit to persons. Death becomes “an impassable frontier and limit” (#57) beyond which human life has no meaning or value. This gives rise to practices like euthanasia which militate against life and against the Holy Spirit, who is the giver of life.

“Man’s intimate relationship with God in the Holy Spirit also enables him to understand himself, his own humanity, in a new way.” (#59) In this way, one can realize the image and likeness of God in oneself. In the light of Christ and in the relationship with God, one discovers the intimate truth of oneself, one realizes one’s inviolable dignity.

Through the action of the Holy Spirit humanity can grow and progress. Under the influence of the Holy Spirit, people can discover the divine dimension of their being and life both as individuals and as community, and they are made capable of breaking the shackles of materialistic attitudes. The progress of humankind is hindered by “conditionings and pressures exerted upon him by dominating structures and mechanisms in the various spheres of society.” (#60) Christians, by their obedience to the Holy Spirit can and do contribute to the development of the world in the fields of civilization, culture, science, technology and other areas of thought and activity. They do this as disciples of Christ and empowered by the Spirit.

Sacramentally, the departure of Christ is enshrined in the celebration of the Holy Eucharist. “In every celebration of the Eucharist his coming, his salvific presence, is sacramentally realized: in the Sacrifice and in Communion.” (#62) The Eucharist also helps the believer see and live the intimate relationship among the persons of the Trinity as well as their love for creation. The believer is led to grow in communion with God and with others. For this reason, the early Church kept the ‘breaking of the bread’ at the heart of their fellowship and worship.

Christ’s Eucharistic presence urges the Church to enter deeply into her own mystery, for she herself is a sacrament to the world of the Paschal Mystery and of the Holy Spirit. (#63, 64) The power of the Redemption is displayed in history in two ways: the historical figure of Jesus and the mission of the Holy Spirit. The former revealed the latter and the latter continues to reveal the mystery of the former.

The sacraments of the Church serve as reminders of Christ’s departure on the Cross and the resurrection which brought forth the Spirit. The sacraments are life giving in as much as they invoke the Spirit, the giver of life. “The Church is the visible dispenser of the sacred signs, while the Holy Spirit acts in them as the invisible dispenser of the life which they signify.” (#63)

Wherever people pray, there the Spirit is present (#65). It is the Spirit who breathes prayer in the heart of human beings. Prayer reveals the depths of the human soul – a depth which comes from God and which only He can fill. The strength we receive when we pray is the Spirit himself. There are many things, situations and attitudes that threaten the very humanity of humankind, above all there is a threat to the spiritual dimension of humanity but there is also a rediscovery that is taking place of the power of prayer and spirituality.

[ianspirations]

Dominus Iesus: The Unicity and Salvific Universality of Jesus Christ and the Church

The mission of the Church sprouts from the commission of Jesus (Mt 28:18-20) and is fulfilled “in the proclamation of the mystery of God, Father, Son, and Holy Spirit, and the mystery of the incarnation of the Son, as saving event for all humanity” (#1). Over the centuries, the Church has faithfully preserved and proclaimed the ‘Gospel of Jesus.’ With Vatican II the Church became sensitive to the riches and goodness in non-Christian religions and saw in them “a ray of that truth which enlightens all men” (Nostra Aetate#2). But this sensitivity which is the bedrock of inter-religious dialogue does not replace the call for mission ad gentes from which “it follows that all men and women who are saved share though differently, in the same mystery of salvation in Jesus Christ through his Spirit” (#2).

This document aims at emphasizing indispensable elements of Christian doctrine and does not seek to propose answers to theological questions. It was published in 2000 by the Congregation of the Doctrine of Faith, then headed by Josef Cardinal Ratzinger and approved by Pope John Paul II.

The Church’s mission is challenged by relativism which seeks to justify religious pluralism not only in fact but also in principle. This attitude leads to a watering down of the revelation of Jesus Christ, the inspired nature of the books of the Bible, the unity of the Eternal Word and the historical Jesus, the close connection between the Holy Spirit and the Son of God and the cooperative role of the Church in God’s work of salvation (#4).

At the core of these issues lie certain philosophical and theological presuppositions:

1. The elusiveness and inexpressibility of divine truth even by revelation.

2. Relativistic idea of truth – there is no absolute Truth.

3. Strict dichotomy between the logical inclination of the West and the symbolic inclination of the East.

4. Subjectivism that is centred on oneself and incapable of looking to anything beyond and above.

5. Difficulties in understanding and accepting definitive eschatological events in history

6. Metaphysical emptying of the historical incarnation of the Eternal logos (kenosis)

7. Eclecticism of theological research resulting in lack of consistency, systematic connection and compatibility with Christian truth.

8. The tendency to read and interpret Scripture outside of the Tradition and Magisterium of the Church. (#4)

I. The Fullness and Definitiveness of the Revelation of Jesus Christ

In order to combat relativism it is necessary to assert the truth of Jesus’ revelation. In Jesus, God fully revealed Himself (#5). Jesus through his life and work revealed God: “through his words and deeds, his signs and wonders, but especially through his death and glorious resurrection from the dead and finally with the sending of the Spirit of truth” (#5). Since Jesus revealed the fullness of God, no further revelation is necessary. The incarnation of Jesus is “a universal and ultimate truth” (#5). The idea that all religions including Christianity possess only part of the truth about God because of His incomprehensibility is therefore, false since Christianity clearly believes that it has witnessed the direct revelation of God. The truth about God is not diminished because it is spoken in human language but it is unique since it is spoken by God in human language (#6)!

The proper response to God’s revelation is ‘obedience of faith’ (Rom 16:26) – a total self-surrender. Faith is a gift of grace and in order for one to have faith, they need the grace of God and the help of the Holy Spirit (#7). Obedience implies accepting Christ’s revelation thus making it a double assent to the God who reveals and to the truth which he reveals. It is necessary to distinguish between theological faith and belief. Faith can only apply to Jesus while belief remains open to all since it is made of the “sum of experience and thought that constitutes the human treasure of wisdom and religious aspiration, which man in his search for truth has conceived and acted upon in his relationship to God and the Absolute” (#7). Normally, this distinction is ignored and the two are considered as similar. For this reason, the difference between Christianity and other religions is minimized to the point of non-existence.

With regard to the scriptures of other religions, there are elements in them which foster spiritual growth and a relationship with the Divine (#8). Nevertheless, the Church does not consider them on par with the Bible. The Bible is written under the inspiration of the Holy Spirit and has God for its author. Thus, it communicates faithfully, and without error the truth which God wishes to communicate. Yet, the Church holds that God continues to make himself present and known to people through the spiritual riches of various religious traditions. Other scriptures receive from Christ whatever goodness they possess.

II. The Incarnate Logos and the Holy Spirit in the Work of Salvation

There is a trend of research that holds Jesus to be merely a historical figure without any divine attachments. They situate him as one of the many individuals who reveal God to the world. Another trend proposes that the Eternal Word manifests itself outside of the Church and remains unrelated to her. This view tries to downplay the significance of Jesus even though it states that Jesus reveals God better (#9). Both these ideas are contrary to Christian faith. Faithful to Scripture, the First Council of Nicea developed a creed that we use even today: “Jesus Christ, the Son of God, the only begotten generated from the Father…God from God…” Vatican II affirmed Jesus to be the one who restores human dignity as image and likeness of God and brings about redemption and reconciliation with the Father through His blood. It is erroneous also, to assume that Christ the saviour is other than Jesus, the man. In the incarnation, the salvific work was done “in unity with the human nature that he has assumed” (#10). Jesus is the “mediator and the universal redeemer” (#11).

There is another false teaching that proposes the Holy Spirit’s work as greater than the Incarnational experience. The incarnation was a Trinitarian event. Scripture however, bears witness that Jesus, the Incarnate Word, acts as the locus for the Holy Spirit’s presence and is the mediator of the Spirit’s falling on humanity, not only while he lived on earth but even prior to that (#12). Vatican II emphasized the close connection between Jesus and the Holy Spirit. Christ’s work of building the Church “is seen as an action which he does in communion with his Spirit” (Lumen Gentium #3-4).

The salvific work of Jesus through the Spirit goes beyond the Church; therefore, the use of words like ‘people of goodwill’ – the idea is that all are called by God to share in His divine life but in a way that only He knows. The Holy Spirit enhances and actualizes the salvific work of Jesus in all, both those who preceded his earthly sojourn and those who came later. The Holy Spirit continues Jesus’ work of salvation. He continues sowing seeds in the hearts of people and in cultures and enables them to come to the knowledge of truth. Thus, the action of the Spirit is not outside or parallel to Christ. There is only one salvific action and it is accomplished by the Trinity (#12).

III. Unicity and Universality of the Salvific Mystery of Jesus Christ

Christ died to save all of humanity; this is the firm belief of the Church. The idea that his salvific activity does not extend to all has no biblical foundation. The New Testament affirms that Jesus is the Son of God who came to save. St. Paul writes that there is only one God and one Lord, Jesus Christ, “through whom are all things and for whom we exist” (1 Cor 8:5-6).

It was in this context that the early Christians encountered the Jews, “showing them the fulfilment of salvation that went beyond the Law and, in the same awareness, they confronted the pagan world of their time, which aspired to salvation through a plurality of saviours” (#13). The Church holds that Christ is the centre of human history. “The universal salvific will of God is offered and accomplished once for all in the mystery of the incarnation, death, and resurrection of the Son of God” (#14). With this in the background, theology is invited to explore if, and in what way, other religions fall within the divine plan of salvation. However, they must do this keeping in mind the unique mediation of Christ; anything contrary or beyond this cannot be considered to be in keeping with Christian doctrine.

The Christian faith cannot shy away from using words like ‘unicity’, ‘universality’ and ‘absoluteness’ even though theology among others raise concerns because not doing so would imply inauthenticity with the true significance of the salvific event of Jesus Christ. From the beginning, Christianity held that Jesus alone could offer salvation. “In this sense, one can and must say that Jesus Christ has a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute” (#15).

IV. Unicity and Unity of the Church

Jesus did not gather merely a community of disciples but formed them into a Church, which is itself a salvific mystery – Jesus is in the Church and the Church is in him (Jn 15:1). Therefore, the fullness of Jesus’ salvific mystery belongs also to the Church. Jesus continues his presence and work through the Church.

“Just as there is one Christ, so there exists a single body of Christ, a single Bride of Christ: ‘a single Catholic and apostolic Church’” (#16). The Church’s integrity is not dependent on itself but on the promises made by the Lord. There is a historical continuity in the Church which gives it a certain legitimacy over other institutions even though they claim faith in the same Lord Jesus. The true Church is the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him. Having said this, the Church believes that there are many elements of truth and sanctification to be found in those Churches and ecclesial communities not yet in communion with Her. But the Church reiterates that “they derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church” (Unitatis Redintegratio #3).

Those Churches which are not in perfect communion remain united “by apostolic succession and a valid Eucharist” (#17). Those Churches which have not preserved the valid Episcopate and the substance of the Eucharistic mystery are not Churches in the proper sense but their members are still incorporated in Christ by virtue of their baptism. “Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church” (#17). It is a misconception to think that the Church is a mere collection of ecclesial bodies or that it does not exist in fact but only as a concept. The lack of unity among Christians is a ‘wound’ for the Church – it does not mean that she is deprived of unity but that she is not fully capable of exercising her universality in history.

V. The Church: Kingdom of God and Kingdom of Christ

The Church’s mission is to proclaim and establish the Kingdom of God. She herself is a sacrament – “a sign and instrument of intimate union with God and of unity of the entire human race” (LG #1). She is also the seed of the Kingdom. The Kingdom has an eschatological dimension – it is a reality present in time but its full realization will come only with the fulfilment of history.

The terms ‘kingdom of heaven,’ ‘kingdom of God’ and ‘kingdom of Christ’ are not synonymous. There are various theological explanations given, none of which can exhaust the definition. The kingdom cannot be separated from Jesus. Doing so leads to perversion of revelation. Likewise, the kingdom cannot be separated from the Church because she is directed to establish the kingdom.

But the kingdom must not be identified with the Church. It transcends it. In an attempt to describe the relation between the Church and kingdom one must be careful. Stressing certain qualities like calling it ‘kingdom centred’ can be harmful because they are one-sided. Very often, they are silent about Christ and attempt to appeal to the general sensitivity. They are erroneous since they deny the unicity of Christ, the Church and the kingdom of God (#19).

VI. The Church and the Other Religions in Relation to Salvation

The Church is necessary for salvation because it mediates the presence of Christ. Jesus stated the necessity for faith and baptism in order to be saved (Mk 16:16, Jn 3:5) and the Church offers the possibility for both. Those who do not belong to the Church can be saved by the enlightenment offered by the Church and suited to their spiritual and material condition. This enlightenment has its source in Christ and is the result of his sacrifice and is communicated by the Holy Spirit (#20).

It is wrong to hold that the Church is one way of salvation alongside those of other religions. Each religion is directed to God and inspired by the Spirit in varying capacities but they do not have a divine origin nor salvific potential which is present in the Sacraments. Rituals and customs based on superstition become obstacles to salvation.

Other religions are disadvantaged in as much as they are deprived of the fullness of truth and grace that is to be found in the Church but Catholics ought to beware of thinking that it is their merit that has brought them this grace. It is God’s gift and they can find themselves deprived of salvation should they “fail to respond in thought, word, and deed” (#22).

Inter-religious dialogue is an important part of the Church’s mission. It presupposes equality but this equality is of the person’s engaging in dialogue and not of the doctrinal content. The Church has to proclaim the truth revealed by Jesus and encourage people to convert and receive baptism and the other sacraments “in order to participate fully in communion with God, the Father, Son and Holy Spirit” (#22). The Universal Salvific Will does not diminish but increases the duty and urgency of proclaiming salvation and conversion to Jesus.

[ianspirations]

FAITH AND INCULTURATION (1988)

The basis of this document prepared by the International Theological Commission is Vatican II and the synod papers which have carried them forward.

Gaudium et Spes has a section where culture and inculturation is mentioned. It narrates how the Church inculturated itself into the Greco-Roman world. It goes on to describe culture as an effort to deepen human bonds and envision a better world. The synod held to celebrate 20 years of Vatican II in 1985 defined inculturation as “the intimate transformation of authentic cultural values through their integration in Christianity in the various human cultures.” (#3)

Pope John Paul II firmly believed that cultures “may play a positive role of mediation in the expression and extension of the Christian faith” (#4). But the Word of God is not exclusive to any culture nor is its manifestation intrinsically linked to elements of any culture. The Gospel demands a conversion of attitudes and amendment of customs and therefore continually calls on culture to purify itself (#6).

John Paul II based the evangelization of cultures on the anthropological model that has been used since the fathers of the Church. What this means is: since culture, in its purest form, reveals and strengthens the nature of human beings, the gospel cuts through all historical and moral viewpoints appropriated by culture and touches on what it means to be truly and fully human. Therefore, the evangelization of cultures ought to be driven by a love for persons (#7).

NATURE, CULTURE AND GRACE

Nature (not the environment) can be defined as what constitutes a being as it is, with the dynamism tendencies towards ends that are proper to it. Nature is bestowed by God and it is God who directs them to proper ends. At the moment of creation, all beings receive a significance. Among them, human beings stand out because they are made in the image of God and are capable of discerning God’s action (#1).

The tendency of human beings towards their proper ends is embodied in the Natural Law. That is why the Church believes it to be an expression of God’s will (#2). The Church also values human history or in other words, the unfolding of human nature in historical time. What have human beings made of their humanity? We have given rise to immense treasures of wisdom, art and generosity as well as created deviations and perversions. That is why, when speaking about culture we have to be careful.

Culture is a means for human beings to realize their nature. Gaudium et spes #53 points out that culture includes “everything whereby man develops and perfects his many bodily and spiritual qualities.” Through work and knowledge, humans strive to understand and control the world, through customs and institutions, they create social life. Through all this they preserve and communicate great spiritual experiences and desires which can be advantageous to the progress of the whole human family (#4).

Human beings are the primary constituent of culture. The betterment of humankind is the primary goal of culture. This takes place through works of culture and cultural memory (#5). Since human beings are social by nature, they are fully themselves when they live in solidarity with others. Institutions that foster this like the family, society, state etc should be seen as promoters of civilization (#6).

Culture, which does not exist in the abstract but always in the concrete and particular, is open to higher values common to all. So, the originality of culture does not come from its isolation from others but from its contribution to the richness which is the good of all. The phenomenon of reciprocal penetration of cultures, frequent in history, illustrates the fundamental openness of particular cultures to the values common to all (#7).

Human beings are naturally religious. Religion therefore becomes an integral part of culture. All great cultures manifest a religious slant which provided the inspiration for their achievements (#8). At the root of religion, is human beings’ search for the Divine. This search sometimes takes on impure forms and gives rise to impure beliefs. For this reason, even religion needs to undergo purification. Christianity builds on human beings’ desire for God and helps them respond freely to the gratuitous love of God revealed in the person of Jesus (#9).

Since it transcends the natural and cultural order, the Christian faith, on one hand, is compatible with all cultures as long as they conform to right reason and good will, and, on the other hand, promotes and purifies culture. The governing principle here is: “Grace respects nature, healing in it the wounds of sin, comforting and elevating it” (#10). Proximity to the divine is made possible by grace but grace can take effect only once nature is healed and redirected to the perfection that comes from seeking the absolute.

“The process of inculturation may be defined as the Church’s efforts to make the message of Christ penetrate a given sociocultural milieu, calling on the latter to grow according to all its particular values, as long as these are compatible with the Gospel” (#11). The term inculturation includes the notions of growth and mutual enrichment of people and groups that is fostered by the encounter of the Gospel with culture. John Paul II calls it the “incarnation of the Gospel in native cultures and also the introduction of these cultures into the life of the Church.”

THE PRESENCE OF CHRIST TO CULTURE AND CULTURES

The incarnation was cultural: Christ became man in a certain society which followed a particular culture (#12). He was born a Jew in Galilee and spoke Aramaic. He abided by Jewish laws and participated in Jewish religious functions. From his style of ministry, we can associate him with the prophets.

Jesus became incarnate in a culture that prepared him, announced him and prefigured him (#16). For this reason, the whole of Jewish scripture hold an important place in Christianity.

Despite the fact that Jesus was born into the Jewish culture, that wasn’t the first thing he took on. Humanity precedes culture and therefore, Jesus is first human and only then Jewish. Thus, he goes beyond all boundaries and in him there is no distinction of ‘Jew or Greek, male or female…’ But humanity, in and of itself is abstract; it is culture – language, history, philosophy and various institutions that shape our life. In Christ, all cultures—provided they are animated and renewed by grace and faith—are complementary and reveal the potency of the Gospel (#21).

THE HOLY SPIRIT AND THE CHURCH OF THE APOSTLES

The coming of the Holy Spirit on Pentecost day inaugurates the connection between Christian faith and culture: from here on out, the Gospel will be preached to people of every tongue and tribe (#23). “The Holy Spirit does not establish a superculture…The Church…which he fashions is a koinonia of faith and agape, communicating herself in many ways without loss of identity; she is the body of Christ whose members are united but with many faces” (#24). Diversity continues to exist and even at times, threatens conflict but the apostles do not suppress it rather, they concern themselves with defining the character of their unity.

Faith in Christ does not require people to abandon their culture and to adopt Judaism. Every one can claim the salvation and grace of Christ. The apostles learned this the hard way. The Cross is a symbol of humiliation for the Jews and foolishness for the pagans; it is a beautiful symbol of how inculturation of the faith clashes with a culture that has yet to accept Christ (#26).

The Church is the sacrament of the revelation of the Holy Spirit and is tasked with its communication (#28). Every local Church is supposed to manifest Christ in its particular culture (#29). This takes the form of particular cultural expressions seen in liturgical symbolism, models of holiness and doctrinal formulations.  

PRESENT PROBLEMS OF INCULTURATION

Popular piety arises out of the unity of Christian faith and piety with culture or from the evolution of previous religious observances of people. Popular piety is a synthesis and its quality depends on the quality of the evangelization and catechesis as well as on the compatibility of the culture with Christian faith and ideals (#2). Popular piety is rich in values and manifests a thirst of God by the simple people. “It makes people capable of generosity and sacrifice even to the point of heroism, when it is a question of manifesting belief” (#4). It involves an awareness of specific attributes of God and engenders interior attitudes of faith, devotion and humanity within persons.

However, popular piety has certain drawbacks. They often stem from naivete and border on superstition. If not tackled well, it can give rise to divisions and the creation of sects. There is also a risk of politicisation for political or religious purposes (#6). That is why it is imperative that the faithful receive sound catechetical instruction. The liturgy should also be celebrated in a manner that helps people appreciate and value the faith. The Church commends the role of popular piety and encourages it within the specified parameters.

A Church located in a non-Christian milieu “must take seriously into account the religious elements of this milieu” (#9). This is facilitated by dialogue: “Dialogue contributes to a better understanding of the religion of the other and to a growth in piety” (#11). For Christians, Christ ought to be the centre of all things. The Church however, does not condemn other religions, she accepts all that is true and holy in them because they reflect a ray of truth (#12). Dialogue is a must for without it there is only discrimination, jealousy, fanaticism and despotism – all of which use religion as a foundation.

Having said all this, the Gospel is believed to transcend all cultures. Therefore, no matter how good and beautiful elements of a culture are, they cannot be given the same importance as the Gospel. Inculturation cannot become syncretism (#14).

Young churches require to value the history of Churches which are responsible for evangelizing and organizing them. Herein lies the fidelity and honour for Tradition. This does not merely apply to the tradition of the respective Church but to the tradition of faith which they inherit. Nevertheless, they are equal in dignity with the older Churches.

It is important for Christians to understand the characteristic traits of modern culture, and also its expectations and needs in the light of the salvation of Christ (#20).The Industrial Revolution did not only bring about technological changes but also changes in values. Since then many advancements have been wrought but there have also arisen grave dangers to body and soul. World War II is a classical example of the extreme perversion of human will and desire (#22).

Inculturating the gospel in modern society will require a “methodical effort of concerted research and action” (#23). This will need to take the form of: (1) an attitude of openness and a critical eye; (2) the capacity to perceive the spiritual expectations and human aspirations of the new cultures; (3) the aptitude for cultural analysis, having in mind an effective encounter with the modern world. In order to effectively carry this out, we need to develop the capacity to “analyse cultures and to gauge their moral and spiritual indicators” (#26).

[ianspirations]

Wisdom from Partridge Pea

Partridge pea or Sensitive Plant is a slender flowering plant with fine leaves that fold together when touched just like a touch-me-not (hence the name). It produces beautiful, petite yellow flowers that bring colour to the landscape. The flowers begin blooming in the onset of summer and continue right upto winter. They attract bees and butterflies. The seed pods are consumed by varieties of birds. The flowers have yellow anthers (part responsible for producing pollen) that produce reproductive pollen and purple anthers that produce food pollen. The plant however, does not produce nectar and yet attracts bees. These bees in turn help in pollination. 

An interesting characteristic of the plant is that it thrives in areas that have been burned recently. The plant is usually grown from seeds. It doesn’t need much care as it is tolerant of dry soil and lack of water. The plant can do with little water but dies if overwatered. 

LEARNING     

In any group, there exist different roles. One of the most popular roles is that of leader. There are other important roles as well like secretary or treasurer. But the one role that doesn't get much attention even though it is very important is that of HR or Human Resources. Sometimes, depending on the type of group, the role of HR is amalgamated with some other role but in most organizations it is a separate entity. HR is a skill that has been developed into a branch of service. It is important that everyone develop some level of this skill. HR is based on the idea that persons are important and that the whole organism of the group/company depends on the wellbeing of each member. To foster wellbeing they organize sessions on issues like stress, time management etc, offer counselling services, organize outing's and parties and so on. 

One of the things Partridge pea is good at is preventing erosion by covering land fairly quickly while also allowing other plants to grow. Its land cover is not suffocating but enhancing. 

We are part of so many groups beginning from our family. If we strive to develop the HR mentality and offer to play the role we could bring joy and peace while fostering harmony and understanding. The principle is important: People are valuable. In our families, can we show sensitivity to each other? Can we be supportive and offer help to one another? These are simple ways of practicing HR but they go a long way to bringing about peaceful and happy families.

[ianspirations]

Wisdom from 11 o’Clock

Portulaca grandiflora or 11 o'clock or rose moss or Mexican rose, or sun rose or moss-rose purslane is a succulent flowering plant that grows very well indoors as well as outdoors. Despite its small size, the plant grows fairly quickly and can reach upto 30 cms in height. The leaves are thick and fleshy and the flowers are usually with 5 petals and come in red, orange, pink, white and yellow colours. 

The plant needs plenty of sunlight and well-drained soil. It requires very little care and can grow even in narrow gaps and crevices like between stones and interlocks. One can often see honeybees hovering around it for its pollen and nectar.  

The plant is grown from seeds. It cannot be transplanted. It can also be grown from cuttings. 

LEARNING

You never know where or when you can encounter something beautiful. Sometimes you find it in the most unexpected of places. Norn rose is such a beauty that requires very little care that it can be grown at home even as it grows perfectly well all by itself in the wild. Its never a good idea to underestimate people. What happens very often is that we do just that - we judge people based on their looks, financial status, posting, achievements and so on. We tend to forget that a person is far more than what appears on the surface. 

[ianspirations]

Wisdom from Purple Heart

Purple heart gets its name from its purple colour and the shape of its petite flowers. Interestingly, the most attractive part of the plant isn’t its flowers as much as its violet leaves. The plant prefers growing along a surface and thus makes for a good groundcover, but it even looks good as a hanging plant. It doesn’t require much water but it loves a good amount of sunlight. 

LEARNINGS 

1. Purple heart is easily propagated. It can grow from cuttings, as well as from root or stem discards. The plant seems to be undefeatable. No matter how many times it is broken down, it rises again. It is almost like the plant version of a phoenix. If the winter is very cold, the plant dies but come summer it resuscitates from the roots. There are many occasions when life will break us down. What is important is rising up. It is easy to remain down when we fall but there is no good that comes from lying defeated. Victory is won only if we rise up. So no matter the trouble that is weighing us down we must remember that nothing can break us unless we let it.

2. Purple heart makes for a good groundcover but it has proven to be a nuisance in some places. It prevents other plants from growing and suffocates new buds. Emotions are a powerful weapon in the human arsenal. Our emotions make our life richer and our experiences fuller. Without emotions we would be like robots performing roles and would really be able to enjoy life.  It is said that too much of the good thing is bad. Emotions if left unchecked can ruin a life. If we over-emote it means we have no control. When we lose control we can end up hurting others.

[ianspirations]

Wisdom from Indian Shot

Canna Indica or Indian shot or Canna flower is a flowering plant that is native to South and Central America and West Indies. Interestingly, it had been cultivated as a food crop by the indigenous people for thousands of years. The plant has a lot of starch which makes it healthy. The big flat leaves are sometimes used to wrap pastries and other food items just as banana leaves are sometimes used. 

The plant produces small seeds which look like black pellets and are hard and dense enough to sink in water. They appear like tiny bullets and from there comes the name. The seeds are so hard that they can be shot through wood and survive there for germination later. According to a BBC documentary, during the Indian sepoy mutiny of 1847, the soldiers used these seeds when they ran out of bullets. The seeds have also been used to prepare jewellery. 

LEARNING         

This plant is helpful in treating industrial waste waters. Its starchy composition allows it to absorb high organic load, colour and chlorinated compounds from paper mill waste water. This sounds similar to what leaves does to a batch of doe - it brings about a positive change. As Christians, it is our calling and also our duty to be good and to encourage whatever is good. I am reminded of an incident in Don Bosco's life. One day Don Bosco came home with a bruised eye. His mother scolded him for continuing to play with boys who had a reputation for being ruffians. Don Bosco told his mother that he continued to play with them because whenever he was around they wouldn't use foul language. His mother appreciated his genuineness. 

Wherever we are and whatever we do, we have to remember that we are Christians and followers of Jesus. Our words and actions have to reflect our Christian identity and conform to the teachings of Christ, otherwise we have failed to live up to our baptismal promises. It’s not enough that our behaviour reflect our choice to follow Jesus, others should be able to see that and desire to imitate us. By this I don’t mean that they should become Christian; I mean that they should want to imitate our behaviour or at least correct those behaviours of their that aren’t healthy. At a later stage, if they are inspired enough, they will want to know about the reason for our behaviour and hopefully be led to Jesus through us.

[ianspirations]

WHY DOES THE HISTORY OF CHRISTIAN SPIRITUALITY MATTER? by Rob Faesen

The importance of spirituality is relative and never normative. The Bible is clear on this: only love matters to God. In relation to love of neighbour there is the desire for the common good and a just society. Spirituality presupposes this and does not exclude it. Over the centuries, there have been attempts to bifurcate spirituality from ethics. But this is not possible because it is impossible to love God and be careless with His creatures.

The history of spirituality helps us to pay attention to the genuine encounter with God. This encounter has 3 elements:

1.    God as God – God cannot be encompassed in human terms and concepts. We have to be careful not to replace god (our conception) with God (the Real Being). Spiritual authors can help us remain alert before the absolute otherness of God. God cannot be identified with any religious experience, created thing or insight/concept. The apophatic approach stresses the otherness of God. There are encounters that appear religious but end up obscuring God. In this regard, reason has a role. Reason cannot fully grasp God but it is in the eager search that a God-experience is possible. Interestingly, the negative approach implies a positive notion – only if I have experienced something do I know what it is not.

2.    Human person as Human with God – Encounter with God involves every aspect of one’s personality. Spiritual movements that failed to recognize this have not survived. Some valued spirit over body, some undervalued reason, others gave too much importance to the mind and knowledge. History has taught us that no single aspect of humanity can be excluded from the encounter with God. A healthy and mature meeting requires that both be truly themselves. True of human beings and also of humans with God. History of spirituality has made a special contribution to self-understanding – we are body, spirit and soul. Body has symbolic role in God encounter. The soul is associated with memory (past), intellect (present) and will (future). The spirit is the most interesting and original element in self-knowledge. It is that which gives unity to the multiplicity of thought, feelings and decisions. Also known as ‘subject’, ‘I’. Can also be referred to as the mystery dimension.

3.    True Encounter – Historically, we see that people conceived of God as absolutely other and distant. In art, it is evident; whenever the Trinity for example is depicted they are shown to be in the highest heaven, far from human reality. This does not give space for an encounter. There is the opposite trend which is also problematic. It supposes that the encounter with God takes up the person into God like a drop in the ocean. Here the human reality is obliterated by the Divine. From this understanding, it is futile to work for a just society. History is teaching us that a spirituality which truly appreciates this encounter possesses strength and life. The Song of Songs can be read as a spiritual allegory of an encounter. Neither obliterates the other but the two blend harmoniously.

Meeting God is not a secondary affair but fundamental to human being. God is the creator of human being and that being is continuously coming forth from God (it is not a finished product). The human spirit is a reflection of the Divine spirit which is also a unity of three persons. Desiderius Erasmus claimed that we become fully happy when we are loving and loved, and the beloved lives more in the beloved than in themselves.

Does the encounter take place directly or is it mediated? John of Ruusbroec answers that God makes Himself present to us with or without intermediaries. He is present in our very being as well as through the beings around us. However, the former – immediate presence is different from the latter – mediate.

Marcel Gauchet, French philosopher claimed that religion can develop in 2 directions:

1.    2 realities – God and Humans – share a relationship of exclusion. Dualistic. Seen in Christianity.

2.    Idea of fusion – relationship of inclusion. Seen in eastern religions.

The issue with dualism in Christianity, according to Christian spiritual writers can be answered if we see the encounter as being governed by love. Love is neither fusion nor duality. It fosters otherness while also allowing for unity which does not imply identity. Gauchet seems to overlook this. So history of spirituality tells us that the evaluation of the encounter has been fruitful as witnessed by literature, art, culture or liturgy. When the gap between God and persons is emphasized, culture has progresses slowly.

Historically, the valuing of personhood gave rise to Christian humanism. The opposite trend of stressing individuality gave rise to Individualism as was seen in the Modern period. It saw a person closed in on themselves. In this view, any relation was secondary.

History shows that totalitarian regimes prefer the latter view. But Christian spirituality offers an effective counter.

[ianspirations]

ENVISAGING AND ENGENDERING AN OPEN WORLD: Chapter 3 of Fratelli Tutti

Human beings cannot find fulfilment apart from a sincere self-gift to others. We come to know ourselves from an encounter with others. We cannot experience the beauty of life without others. Without others, death prevails.

Love creates bonds and expands horizons. We are made for love – Law of ekstasis – going outside of self to find fuller existence in another. Not enough to limit relationships to immediate surroundings; history and the global situation influence me. “Authentic and true friendships can only take root in hearts open to growth through relationships with others.” Should cast aside the illusion of intimacy that comes with personal chats.

Without love, there is no virtue. There is only empty action disguised as virtue. The temperance of a greedy person is in no way virtuous – Augustine. Spiritual stature is measured by love. Some think that the value of life depends on spread of own ideology or violent defence of truth, or demonstrations of strength. To love is to move out of oneself and desire the good of the other. This comes from a sense of esteem for the other (grata) which leads one to make a free gift (gratis). Love is more than a series of benevolent actions. It should arise from a genuine appreciation and acceptance of the other and should aim at giving them the best they need. Only in this way will it be possible to have a social friendship that excludes no one and a fraternity that is open to all.

Any person who is in need, when abandoned and ignored by society becomes an existential foreigner. They might be citizens but treated as foreigners. Racism is a virus.

Hidden exiles – persons with disabilities. Should ensure their active participation in civil and ecclesial community. This will contribute to the formation of consciences capable of approaching each person as a PERSON. Elderly who can offer a unique contribution to common good through their remarkable life stories.

A love capable of transcending borders is the basis of what is called Social Friendship. Genuine social friendship makes true universal openness possible. Should not be confused with false UNIVERSALISM – people who travel all over but can’t get along with their own. Those who look down on their own people tend to create categories and classes leading to discrimination and violations of rights. Deny room to certain groups.

We cannot have Authoritarian or abstract Universalism devised by a small group and presented as the ideal for the sake of levelling, dominating and plundering. One model of globalization tries to eliminate all differences and traditions in a superficial quest for unity – claims to make everyone uniform, destroys the gifts of each person and culture. Ends up depriving the world of colours, beauty and humanity. The Future is not Monochrome. Harmony does not mean Uniformity!

People who walked by considered themselves important to the running of society and saw the ‘fallen man’ as an interruption of routine, a nobody with no effect on their future. The Good Samaritan transcended these narrow classifications. If one considers neighbour only those who serve their purpose loses the meaning of the word. They turn them into associates – partners in the pursuit of particular interests.

Fraternity does not breed in a climate of respect for individual liberty or legal equality. It calls for more. Without a drive for fraternity, liberty becomes a condition for living as one wants, possess and exploit. Doesn’t do justice to liberty.

It is the result of conscious and careful cultivation. Associates create closed worlds. The sum of individual interests is not capable of generating a better world. Cannot prevent ills of globalization. It is difficult to eliminate. Makes us believe that everything consists in giving free rein to personal ambitions as if by doing so we would serve the common good.

Social friendship and fraternity call for recognizing the worth of every person. This is basic principle of social life but is often ignored. Every person has right to live with dignity and develop integrally. This right remains even if people are unproductive or born with limitations. Dignity is not based on circumstances but on their intrinsic worth. If this principle is ignored, no hope for fraternity or survival of humanity.

Some societies accept this partially. They agree to equal opportunities but emphasis individuality. From this perspective it is foolish to invest in uplifting the slow, weak etc; it is unprofitable, less efficient. We need states and civil institutions that are present and active, that look beyond the free and efficient working of eco, pol, ideological systems and are primarily concerned with individuals and common good. (#108)

Some are born into wealth and opportunities. They don’t need a proactive state, they only need to claim their freedom. But it is not the same with the backward. If a society is governed by the criteria of market freedom and efficiency there is no place for such persons; fraternity remains a vague ideal.

To claim economic freedom while denying opportunities is hypocrisy. A truly human and fraternal society will be capable of ensuring in an efficient and stable way that each of its members is accompanied at every stage of life. Not only by providing basic needs but enabling them to give the best of themselves, even if their performance is less than optimum, pace slow or efficiency limited. (#110)

Human person with inalienable rights is by nature open to relationship. The call to transcend through an encounter with others is implanted within us. Today there is a temptation to claim individualistic rights – arise from concept of person detached from social and anthropological contexts, a monad, unconcerned with others. “Unless rights of each individual are harmoniously ordered to the greater good, those rights will end up being considered limitless and consequently will become a source of conflicts and violence.” (#111)

Working toward the common good also implies helping people and societies to mature in moral values that foster integral human development. Light-hearted superficiality has done us no good. Once the foundations of social life are corroded – battle of conflicting interests ensues. Leads to a life closed to transcendence and entrenched in individual interests.

Solidarity as a moral virtue and social attitude is born of personal conversion, calls for commitment for those responsible for education and formation. Families have primary mission of education. This is where the values of love, fraternity, togetherness, sharing, concern and care are learned. Also the milieu where faith is transmitted. Teachers should be conscious of their responsibility also over the moral, spiritual and social aspects of life. Communicators have responsibility for education and formation. (#114)

Appeal to solidity in a time where everything is disintegrating. This comes through a consciousness of being responsible for one another. Solidarity finds expression in service. It has many forms: vulnerable. Service is never ideological, for we do not serve ideas, we serve people.

The needy generally express solidarity with the poor and suffering. Solidarity is not viewed properly; biased. More than sporadic acts of generosity; it means thinking in terms of community. The lives of all are prior to appropriation of goods by few. Combatting structural causes of poverty, inequality, lack of work, land and housing, denial of social and labour rights. Confronting effects of empire of money. When viewed like this, it becomes a way of making history.

When we choose to act in ways that contribute to the conservation of the environment we show a moral attitude that allows us to care for those beyond ourselves.

The world belongs to everyone. Differences cannot be used to justify privileges. We have an obligation to ensure that every person lives with dignity and has sufficient opportunities for integral development.

Early Church – if one lacked, all lacked. John Chrysostom – not to share wealth is to rob the poor. Gregory the Great - we are giving the poor what belongs to them, not to us.

Christianity has never recognized the right to take private property as absolute or inviolable and has stressed the social purpose of all forms of private property. The principle of common use of created goods is the first of all ethical and social principles. However, we see that secondary rights displace primary rights and make them irrelevant.

Exclusion because of birthplace is wrong. Limits of states cannot prevent anyone from achieving a standard of living that is appropriate to human beings. Women’s rights/discrimination is unacceptable. Development must not result in wealth in hands of few. Right to free enterprise and market freedom cannot supersede the rights of people and dignity of poor or the environment. Business is a noble vocation directed to producing wealth and improving the world. Should help in development of others, eliminating poverty and creating jobs. Right to private property should be subordinate to the Universal destination of goods.

Each country belongs to the foreigner as much as the citizen. Goods of a state should not be kept from any needy person. USCCB – fundamental rights precede any society because they flow from the dignity granted to each person as created by God. If every human being possesses an inalienable dignity, if all people are my brothers and sisters, and if the world truly belongs to everyone, then it matters little whether my neighbour was born in my country or elsewhere. We need an ethics of international relations. Justice requires respecting individual as well as social rights. Foreign debt creates problems. Debt repayment many times fails to promote development. Need to handle better.

We need an alternative way of thinking. If we accept the principle of inalienable human dignity, we can envisage a new humanity. We can hope for equality for all. A real and lasting peace will only be possible on the basis of a global ethic of solidarity and cooperation in an atmosphere of interdependence and shared responsibility.

[ianspirations]

A BETTER KIND OF POLITICS: Chapter 5 of Fratelli Tutti

A global community of fraternity bound by ties of social friendship is possible if we upgrade to a better kind of politics, one that is truly at the service of the common good. Sadly, politics today often goes in the opposite direction by hindering progress toward a better world.

Populism and Liberalism

Populism exploits the vulnerable for its own purposes and liberalism only serves the economic interests of the powerful.

Populism is a political approach that tries to appeal to ordinary people who feel that their voice is not heard by the majority or elite. Such a politic threatens democracy because it thrives on the differences of people and in the bargain deepens the fractures. Populists try to exploit culture by pushing an ideological agenda that serves selfish purposes. To this end they are ready to exert pressure and ‘capture’ other institutions and amend laws. Despite the existence of different kinds of people there are also communitarian aspirations. “Men and women are capable of coming up with shared goals that transcend their differences and can thus engage in a common endeavour” (FT#157). We have to beware of demagoguery within politics. Our identity as ‘people’ is a shared notion that arises from social and cultural bonds. Thus, it is not something automatic and natural but something that develops gradually over a period of time and directed to a common end.

Contrary to Populist leaders we have Popular leaders who are capable of understanding the feelings and cultural dynamics of people and society. They have the potential to lead according to an enduring vision of transformation and growth that allows everyone space to pursue the common good.

One sign of populist politics is the concern for short-term advantage. Any initiative of development is done with the view of attracting votes and not for the real good of the people. Inequality can be eliminated with the help of economic growth that taps into each region’s potential and provides equal opportunity to all. Welfare projects which meet urgent needs are important but should only be a temporary response. Providing employment is one of the best ways to uplift the poor and offer them dignity through work. “Since production systems may change, political systems must keep working to structure society in such a way that everyone has a chance to contribute his/her own talents and efforts” (FT#162). Work does more than provide economic sustenance, it allows for personal growth, building of healthy relationships, self-expression and exchange of gifts; it gives a sense of shared responsibility for the development of the world.

The concepts of people, along with their community and cultural bonds and neighbour are criticized by individualistic liberalists. Charity unites both the individual and the social. We cannot have a private life without a public order. An individual’s life depends on the security and stability assured by law; their wellbeing requires that there exist a division of labour, commercial exchange, social justice and political citizenship. Real charity is able to recognize these as necessities for an individual and is willing to offer it even to a foreigner or a neglected brother or sister. To do this, one can have recourse to various institutions that are willing to offer their services to provide these basic necessities. Even the Samaritan needed the inn to care for the hurt person. Love of neighbour is concrete and makes use of every resource to bring about historical change that benefits the poor and disadvantaged. But leftist ideologies and social doctrines can also prove ineffective if they are propelled by individualistic ambitions. Therefore, we see the need for worldwide organization to resolve the problems plaguing our world. There is no one solution.

Everything hinges on our ability to see the need for a change of heart, attitudes and lifestyles. Until then, political propaganda, the media and shapers of public opinion will continue to promote an individualistic culture that perpetuates the problem. The tendency to selfishness or what is known within Christian circles as Concupiscence is not limited to our times. It has been present since Adam and has only taken on different forms in different ages. It can be overcome with the help of God. (FT#166) Education and upbringing, concern for others, a well-integrated view of life and spiritual growth are all essential for better relations and a better society.

Some liberal approaches fail to consider the impact of concupiscence and hence envisage a world that is determined by certain laws and capable of providing its own solutions for every problem. This is clearly not true. Encouraging the rich to get richer and purporting that their excess wealth will ‘trickle’ over to help the disadvantaged just does not hold any water in reality. Such alleged ‘spillovers’ do not resolve inequality or the violence that ensues from desperation. We need an economic policy that encourages business creativity and creates jobs. A business that seeks quick profits ends up creating more havoc than good. The pandemic has shown that “not everything can be resolved by market freedom. It has also shown that, in addition to recovering sound political life that is not subject to the dictates of finance, we must put human dignity back at the centre and on that pillar build the alternative social structures we need” (FT#168).

We need an economic framework that integrates popular movements of the unemployed, temporary, informal and other kinds of workers who do not find a place in existing structures. Political and economic institutions stand to gain from allowing for the excluded to be included in the task of building up a common destiny. These movements act as ‘social poets’ who work, propose, promote and liberate; they make possible integral human development. Many might consider them troublesome and disruptive but they ensure that democracy stays alive and remains true to its nature of being a government for the people, by the people and of the people.

The response to the financial crisis of 07-08 was a lame effort at revival that did not include rethinking strategies to avoid such a crisis in the future but which rather “fostered greater individualism, less integration and increased freedom” for the wealthy to retain their wealth (FT#170). In keeping with the concept of justice, no individual or group can consider themselves to be above any other; they have no right to bypass the rights and dignity of others in serving their own interests. In order to prevent this we need a strong judicial system and an effective distribution of power among the population. What is noticeable is that politics is coming under the influence of economics such that those with economic power wield immense power within the political arena whether they enter into it directly or not. Often, this economic power is transnational, that is, it goes beyond state or national borders. Therefore, it is necessary to have “some form of world authority regulated by law” which can regulate transnational economics and impose sanctions if necessary, so as to prevent transnational economic powers from interfering and influencing local and global politics, and promoting the “global common good” and the “defence of fundamental human rights” (FT#172).

In this regard, the UN needs to evolve into something more than just an advisory and administrative body. It has to be able to set “clear legal limits to avoid power being co-opted only by a few countries and to prevent cultural impositions or a restriction of the basic freedoms of weaker nations on the basis of ideological differences” (FT#173).

In order to achieve these goals all of us have to show courage and generosity. To this end, agreements have to be honoured and controversies have to be resolved as peacefully as possible. It is fortuitous that many groups and organizations are striving to make up for the deficiencies of governments. Their work is a “concrete application of the principle of subsidiarity which justifies the participation and activity of communities and organizations on lower levels as a means of integrating and complementing the activity of the state” (FT#175).

Social and Political Charity

For many people, politics is a dirty word. This association has come through the way politics is done in many parts. But politics is essential to society and to building a better world. Recognizing all people as family and seeking social friendship is not a utopian ideal, “it demands decisive commitment to devising effective means to this end” (FT#180). This is a work of charity; politics is in fact, “a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good” (FT#180).

Putting Jesus’ command of love of neighbour into action is itself a political act. Love of neighbour does not stop with those who are close to us but extends to macro relationships which are social, economic and political. Every action inspired by the Church’s social teaching is an act of charity that seeks to build a better world. We are fully human when we form part of a society but in the collective, the individual is valuable. Therefore, growth, development and progress cannot be individual feats but have to be communitarian. Business today is focused on the individual but a healthy politics will ensure that it does not restrict itself to the individual but rather extend to the whole community.

There is a form of love that is elicited, that is, actions which flow out of a deep love for people. There is another form of love which is commanded, that is, actions which “spur people to create more sound institutions, more just regulations, more supportive structures” (FT#186). This latter form of love encourages social friendship because it cannot see others suffer, deprived or exploited.

A simple act of charity can give a hungry person something to eat but a politician through a higher form of charity can create an opportunity for that person to earn their food. Such a form of charity ought to be the spiritual heart of politics. It has a preferential love for those in greatest need. Education has a role to play in helping each person shape their own future. Politicians need to take account and act against those things which threaten the fundamental human rights. They have to be men and women of vision whose concern is not about winning elections but finding solutions to the various challenges that hinder the common good.

We are still far from a globalization of the most basic of human rights: food! Politics needs to make the elimination of hunger a top priority. The huge amounts of wasted food speak of a crime against humanity. Another shameful practice is human trafficking. Politicians would do better to waste less time on speeches and give more time to eradicating these miseries (FT#189).

Political charity is expressed in a spirit of openness. Politicians ought to foster encounter and consensus on important issues. They should be ready to listen to alternative points of view and thus make room for different voices and opinions. In a world that is rearing fundamentalism and intolerance, we can make a difference by being respectful of others, welcoming differences, giving importance to the dignity of people over ideas and projects. Disagreements can lead to conflict but they are necessary for healthy societies; uniformity only leads to stagnation.

Politicians need to beware of the modern tendency to functionalize the satisfaction of human desires. Instead of viewing people as persons with an identity and interests, they are seen as sick and in need of medical attention, struggling and in need of financial backing, homeless and in need of a home or frustrated and in need of entertainment. We have to be aware that persons are persons at the end of the day and not mere beneficiaries.

Political love is also a tender love. Tenderness means being close to someone. This is a path for the strongest and most courageous. The ability to be tender to the most needy and oppressed is challenging but necessary and fulfilling. Political life cannot only be about achieving great results that is not possible all the time. It has to be about respecting people for who they are and giving them an opportunity to fulfil their potential. One might not achieve great things in a political career but every act of love is not lost to the universe, it remains in the world as a vital force (FT#195). For this reason, it is noble to place hope in the hidden power of the seeds of goodness that we sow. This makes starting new initiatives for a better future meaningful.

When we approach politics in this way we will see it as something noble. The focus needs to shift from media posturing and marketing oneself to focusing on how much love one has shown through one’s work.

[ianspirations]

Wisdom from Gerbera Daisy

Gerbera daisy also known as Transvaal daisy or African daisy is a brightly coloured flowering plant that is easy to grow and maintain. The plant enjoys the sun but not its heat. It prefers moderate temperatures and moist soil. 

It was named in honour of a German botanist and medical doctor Traugott Gerber (1710-1743) who travelled extensively in Russia. Gerbera’s however, don’t grow in Russia due to the extreme weather. They are native to tropical regions of South America, Africa and Asia. They are popular as decorative garden plants or as cut flowers, often finding their way into bouquets and flower arrangements of all sorts. 

Gerbera can be grown from seeds or from division. Seeds take longer to grow but are a cheaper option. Seeds have to sprout indoors before transferring them outdoors. Division involves separating a bud or bloom from the parent plant by cutting the root apart. 

LEARNING         

The meaning derived from its name has to do with beauty, cheerfulness and innocence and purity. Since I have dealt with the other two before I will restrict myself to commenting on the last quality. Purity is totally underrated as a virtue. In a world like ours where everything is available at the click of a button and where we are constantly exposed to sex, violence and other forms of vulgarity, it is herculean to practice purity. Speaking of purity itself seems like an anachronism. This begs the question: Is it possible to be pure today? The answer is simple: YES! To deny the possibility of great good even in the face of grave evil is to underestimate human potential. We are capable of achieving amazing goodness as well as serious depravity. The choice lies with us. When it comes to purity, it takes more than making healthy choices. The power of auto-suggestion or self-talk as a way of countering the bombardment of negativity and impurity with positive thoughts, images and ideas is vital. One cannot hope to be pure without first training one's mind. We hear and see lots of things and our mind processes them and feeds them to our emotions. Whatever we are exposed to for a longer time, we tend to think about longer and ends up affecting us too. So if we feed our mind with positive images, thoughts and ideas that is what we will think about and feel and ultimately that is the kind of persons we will be. I will end with this powerful quote from St Paul: “Whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise think about these things” (Phil 4:8).

[ianspirations]

Wisdom from Yellow Adler

Turnera Ulmifolia or Ramgoat Dashalong or Yellow alder is a wild plant that is widespread in Mexico and the West Indies. It has dark leaves and small yellow-orange flowers. Normally, one can find it growing on roadsides or along paths. It doesn’t require much water and can grow comfortably on walls, cement blocks and rocks. Recently a study found this plant to be useful as an antibiotic against certain bacterial infection called Staphylococcus aureus (MRSA).

LEARNING:         

The plant has a lifespan of 16 hours only. It blooms in the morning and wilts at night. This is exactly like the brevity of human life. We are here today and could be gone tomorrow. Nobody can lay claim to the future because we have absolutely no power over it. Life is precarious and hence it needs to be valued. What is the use of being miserable and pessimistic when the truth is that everything passes? All troubles, tensions, pain and misfortune are passing. Life is too short to be stingy, anxious and finicky. You only love once so you might as well live it well. That does not mean do whatever you like and take whatever you like without any regard for social custom, common sense and collateral damage. Make decisions within the realm of reason but don't procrastinate or give in to custom. Grab opportunities, take risks and make plenty of memories. Its true that you only live once but if you do it right, once is enough!

[ianspirations]

Wisdom from Fireplant

Euphorbia heterophylla also known as Mexican fireplant, painted euphorbia, Japanese poinsettia, fire on the mountain and paintedleaf is actually a weed. It is mostly a tropical plant that was native to America but is now found across Southeast Asia. In India and Thailand it has become invasive as it has begun to destroy cotton plantations and other agricultural plantations.

The plant can grow up to 100 cms. It has a hollow stem and its leaves are of different shapes and sizes, varying across regions. The plant grows quickly: it takes barely 30 days to flower and produce ripe seeds once it takes root. It is pollinated by insects that are attracted to the immense amount of nectar that it produces. Interestingly, the plant does not produce any flowers. It develops cyathia or false flowers that are located in clusters at the head of the stalk. The flowers don’t have any petals. The fruits once mature, explode and shoot the seeds some distance away; this is how the plant propagates.

LEARNINGS         

The tender leaves of fireplant are red but over time they turn green. I think this is very symbolic of motivation and zeal. When we are young or new at something, there is intensity in our engagement. We want to succeed and impress. I cannot help but think of a young couple dating. Romantic gestures are plenty and regular. Over time however, the fire of zeal begins to cool and monotony and dullness sets in. Once the fire begins to die down, passion fades and the effort becomes tedious. The secret is to keep stoking the fire. If you are in a relationship do something everyday that will bring joy to the other person; if you have a job or a task to do, set small goals everyday and work to achieve them. It will help if you give yourself some kind of incentive. Suppose you have a secretarial job that is hardly exciting, you could perhaps target to order the filing cabinet one section at a time and reward your success by  grabbing that snack you always wanted to try.

Fireplant is capable of negating the effects of some herbicides thus allowing it to spread better and making it difficult to control. This could be taken in two ways when applied to ourselves: 1) The simple way of     looking at it is by drawing a parallel to a shortcoming that we have or a     vice or an addiction that is difficult to give up and has a negative impact on our life and that of our family. 2) I would rather prefer to look at it another way. Consider herbicides to be limits that others place on you. These limits could be the expectations of your parents, of your immediate surroundings, of society at large. The job of the herbicide is to prevent a weed from growing. Expectations of people can also function like this; they have the power of limiting our achievements and dictating our life paths. But this can only happen if we let them. A few decades ago, it was unheard of for women to be lawyers. Today, there are thousands of female lawyers working high-profile cases with great success. Ambedkar was told that he could only hope to do what Dalit’s were capable of doing: odd jobs and menial work. However, he fought the system and went on to draft our Constitution. The expectations of others can make or break our life if we allow ourselves to be influenced. Fireplant teaches us to be hardy and not give up on our dreams easily; it challenges us to surpass expectations rather than conform to them; it shows us that passion and conviction beat blind tradition and narrow-minded vision.

[ianspirations]

Wisdom from Hydrangea

Hydrangea or Hortensia is a flowering plant commonly found in Asia and in the Americas. In eastern Asia, this plant shows the greatest amount of diversity. It grows as a shrub and can be either deciduous or evergreen.

The word ‘hydrangea’ comes from Greek and means ‘water vessel.’ The name was given due to the shape of its seed vessel. ‘Hortensia’ is the Latinised version of the French name, ‘Hortense.’

This plant has two types of flowers: small non-showy flowers in the interior of the flowerhead and the large, showy flowers with beautiful colours. The distinctive feature of this plant besides its flowers is its large leaves.

The plant can be propagated by cuttings. A decent sized cutting preferably from a branch that has not produced a flower it ideal. The bottom 2 leaf nodes or places which produce leaves need to be cut since the roots will emerge from those points. Trim the largest leaves to about half the size and plant in moist soil.  

LEARNING         

The colour of the flowers varies depending on the ph level of the soil. Soils which are acidic will produce one colour while alkaline soils will produce another and other points in the spectrum will give rise to other colours. Our families and the environment we come from have an impact on the type of people we turn out to be. This is a scientifically proven fact. What is the ph of your family and your immediate environment like your friend circle, education or work environment etc? If the ph is good you will bloom better than if the ph is negative and bad. For this reason, a Muslim child coming from a healthy environment will grow into a conscientious citizen while another from a negative environment will contemplate becoming a jihadi. Of course, there are exceptions but they are very few. 

Now what if the ph is too much on one side or the other? That is also detrimental for growth. A family environment that is overprotective or overbearing or smothering does not allow a person to grow into a healthy individual. Similarly, if the home environment is abusive or destitute or absent than the person will be likely to be bitter, angry and violent. We have to try and maintain a healthy family life so that everyone can grow. What I say about family also applies to other spheres as well like workplace, school, Church etc. Extremes are always bad. You could not choose your family and the environment you grew up in so you will have to seek professional service to help you deal with the damage done but you can shape your environment now. Choose wisely because that will determine the colour of your bloom.