Seminar on National Integration - Rachol Seminary

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Patriarchal Seminary of Rachol

Seminar onNational Integration

National Seminar 2nd October 2013, organized by Rachol Seminary in collaborationwith Pilar Seminary and Bharat Vikas Parishad. We have kept the conversational,

and exhortation style of the exposition of a speech given on the auspiciousoccasion. — Editors

Dignitaries on the dais, HonorableChairman, Ex-Governor, Ex-Justice Shri. V.S.Kokje Sir, Office Bearers of Bharat VikasParishad, Rachol as well as Pilar Seminary,all those who took pain to organize, andbrothers and sisters present on this auspiciousoccasion, let me at the outset, express mydeep sense of gratitude towards all of you forgiving me an opportunity to be here amongyou on this memorable day of MahatmaGandhi Jayanti.

This is one of the happiest and proudmoments of my life as I could visit the placewhere Swami Vivekananda had stayed 120years ago. In this same month of October1892, Swamiji during his Bharat Parikramahad arrived at Madgaon and held deliberationswith the clergy men of Rachol Seminary aswell as Goa Church. He also had visitedShantadurga, Mangeshi and Markhol templesduring his short stay in Goa. And within just

Vivekananda’s Vision Of National IntegrationThrough Religious Harmony

* Arun Karmarkar

Key Note Address

two months from then, he reached at theRock of Kanyakumari, where he had asolitary dialogue with his own self and withthe almighty for 3 days and three nights inDecember 1892. Now at this same place, weare celebrating the 150th birth anniversary ofSwami Vivekanand.

Friends each of us have a day and dateof birth. Many of us celebrate their birthdaywith their family members, friends and wellwishers. But does anybody of us rememberthe birthdates of one’s grandfather or greatgrandfather? And here is a man, a sanyasiwhose birth anniversary is being celebratedeven after 150 years and that too, all over thecountry and also in many other countries inthe world. In Chicago University, at Westminister, at Colombia, in Australia, Argentina,Germany, Egypt, Dubai various programmeshave been and are being organized to salutethe memories of Swami Vivekananda.

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Malaysian Govt. has published a special postalstamp in the memory of Swamiji.

Swamiji’s preaching, teachings andmemories have been inspiring generationsafter generations as his life and work haveleft an eternal stamp of universal brotherhood.

Swami Vivekananda lived for just over39 years 1863-1902. If we consider the periodafter the demise of his revered Guru – SriRamakrishna Paramahans in 1886, theindependent journey of Swami Vivekanandahappens to be only of 16 years. During thisshort span, Swamiji strived hard for theupliftment of humanity and could leaveeverlasting footprints on the thousand of theyears to come. So impressive was hispersonality that great men and woman fromall walks of human social life mentioned himas their source of inspiration. SpiritualPhilosophers Babu Aurobindo Ghosh,renowned authors and poets like RomainRolland, Leo Tolstoy, Gurudeo RavindranathTagore, Scientists like Nobel Lourette SirJagdish Chandra Bose, Nikolas Tesla,Industrialist like John D. Rockefeller, SirJamshedji Tata… are few of such names whoproudly dedicated their work to the memoriesof Swami Vivekananda. GurudevRavindranath Tagore went on to say “If youwant to understand India, understand SwamiVivekananda.” Learned ladies from the Westlike Margarette Noble (who later on becameBhagini Nivedita) chose to follow his footstepand came to India to lead a life devoted tospiritual pursuits.

Coming to the theme of this seminar-Vivekananda’s vision of National Integrationthrough religious harmony – let us have abrief look at his historical speech before theworld religious convention at Chicago. Hequoted a script from Vedic literature. Through

this qoute Swamiji underlined the basic tenetsof religious harmony present in the ancientand time-tested philosophy of Indian tradition.

“As the different streams having theirsources, in different places, all mingle theirwater in the sea, so, O, Lord, the differentpaths which men take through differenttendencies, various though they appears,crooked or straight, all lead to thee…..!”Swamiji went on to say in the same speech,“we believe not only in universal tolerance, butwe accept that all religions as true”. This wasand is the beauty of Vedic teachings indicatedin the Indian minds since time immemorial.Swamiji, took an extensive journey of Indiafor about 5 years (1888 to 1892) during thisjourney throughout Bharat he has understoodwell that this Vedic teachings is not merely abookish idea but a practice rehearsed by eventhe commonest of the common Indian in hisday-to-day life. During his parikrama, hekeenly observed (as was suggested by hisGuru Paramahans) the life and plight of Indianfolk people. He was overwhelmed when herealized that even while living under muchpathetic condition, the Bharatiya psyche ingeneral is utterly religious, spiritual andDharmik. I have deliberately mentioned boththese terms differently because, usually evenin the intellectual discourse the term ‘Dharma’is mistakenly deemed to by synonyms to theterm ‘Religion’ the actual sense Dharmadenotes a way of life based on a set ofvalues. Truthfulness, non-violence,perseverance, integrity, patriotism, honesty,dutifulness are the values which form theessence of Dharma. It indicated a faith induty. We usually say, to study is the Dharmaof a student or to be loyal to one’s wife is theDharma of Husband. And the term ‘Religion’means the way of worship. Thus, an individual

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may follow a way of his choice to worship‘The God’ or ‘The Creator’, The Almighty –whatever he likes to call I regard him. But asocial entity he is bound by his duty untoothers, towards the society. Therefore, in thisvast and farflung land of Bharat, peoplefollow hundreds and thousands of ways ofworship. In the North Eastern India, the tribessymbolize the concept of God, in Sun, Treeor even in the stone. However Dharmaencompasses all these ways of worship. It isbecause of this fact, one easily experiencesa strong undercurrent of unity in thesuperficial religious diversity. The apparentdifferences do not create a conflict asDharma unifies them all. The higher the levelof consciousness about duty – the Dharma –the stronger the bond of unity, oneness orintegrity.

Therefore, when Swamiji says, ‘Dharmais the inner soul of Bharat, he actually hintsat the religious harmony being the bond ofintegrity. In the same vein he easily underlinesthe irrelevance of conversion. During hisjourney in Bharat before he proceeded toChicago for the World Convention ofReligious, he had a deep study of Vedas,Upanishads and Bhagvadgeeta. On the basisand as a result of this study in depth he hadrealized the Universality of the ancient IndianLiterature. He also had realized that theprinciples proclaimed by the Vedic Literaturewere being ardently out into practice byBharat. During his Parikrams he had observedfrom close quarters the lives of thedowntrodden, working class and even thethieves. He could see that even undergoinghard struggle for survival, the common Indiansare thoroughly pious. Considering this integrityof thoughts and actions, he empathicallydeclared in his speech at Chicago, “I am

proud to belong to the nation which hassheltered the persecuted and the refuges ofall the religious and all the nations of theworld. I am proud to tell you that, we havegathered in our bosom the purest remnants ofIsraelis who came to Southern India and tookrefuge with us in the very year in which theirholy temple was shattered to pieces. I amproud to belong to the nation which hassheltered and is still fostering thezorastrians…!”

Swamiji’s own realization about thegenerous nature of ‘Bharatiya’ philosophy andits practice makes him proud of being aVedantin. But at the same time, he did not fallshort of pin pointing and attacking the ills anddevils that prevailed in the Indian social lifein those days. The ignorance, poverty, thepathetic condition of the working class and thedowntrodden and the inhuman traditions ofuntouchability, influence of superstition etc.,touched his heart to its bottom. So while onone hand, he was defending the fortress oftrue ‘Bharatiyata’ before the Westernlisteners in no uncertain terms; on the otherhand he didn’t spare words while severelycriticizing the so-called upper class in India.He reminded them that it is the poor andworking class that has sacrificed a lot todefend and protect true Dharma in the longtreacherous times of aggression. He alsoreminded them that it is from the hutments ofthe famers, fishermen and scavengers thattomorrow’s Bharat will be rising.

Swami Vivekananda, being a greatvisionary was thinking ahead of his times. Inthe year 1893, -enroute to Chicago, hehappened to meet another visionary – SirJamshed Tata, the father of Indian industry.The dialogue between these two greatpersons clearly indicates the varied and


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modern approach of Swami Vivekananda.When Sir Jamshedji told Swamiji about thepurpose of his visit to London, when he toldSwamiji that he is going to London to gathermore information about the manufacturing ofsteel, the message given by Swamiji showsthe long range of his vision. Swamiji said“what you can bring from there is materialtechnology. However I would like to give youa small caution. Whatever amount you spendto get the process of making steel,simultaneously you should learn themetallurgical science of making steel also. Iwould prefer you to start an institute, alaboratory to do advance research on thatsubject. Subsequent to this discussion,Swamiji requested the Maharaja of Mysorethrough a letter to donate land for the institute.Maharaja readily happily agreed to it and thepioneer science research Institute (The IndianInstitute of Science) came into existence tenyears later.

Swamiji had an astonishingly thoroughunderstanding of science and its relation withthe spirituality. He employed his understandingof science to explain to the western audienceabout philosophy – using examples andcomparisons from sciences such as physics,cosmology, biology, psychology and medicineto elucidate vedanta and yoga. From theChicago conference onwards, he set out ona world tour, as if on a pilgrimage of humanity.The aim, behind his tour, a wanderere, in thewords of Romaine Rolland, was that ofintegrating the humanity. Making of auniversal Man-Vishwamanav was his mission.This mission is the only path which will takehim to the fulfillment of his dream of Nationalreconstruction, he felt, therefore on returnfrom the west, he insisted before the Indianaudience the need to follow the examples of

Japanese and Western industriousness. But atthe same time he underlined the importanceof character building. Neither money pays,nor name, nor fame. It is the character onlythat can break the adamantine walls ofdestruction…..! He reminded. This thoughtand teachings about science and technology,about education, about the approval towardswomen comprises every aspect ofpragmatism. This very action, every thoughtand essence of his very message reflects themost modern outlook and revolves around hisstress on character building.

Education, he said is (should be) a processby which character is formed, strength ofmind is increased and intellect is sharpenedas a result of which one becomes self reliantand capable to stand on his own feet.Awakening man to his spiritual self is the basicpurpose of Education. Education whichcannot propagate character, which can’tprepare the man for struggle for life, whichis not able to inspire the youth for bravery andsocial service is not an Education at all.

Most important and perhaps the mostrelevant in the present situation in the countrytoday, was his thoughts regarding the glory ofwomanhood. He believed that, ‘with 500 men,the conquest of India’ might take 50 years,but with as many women not more than a fewweeks. The idea of perfect womanhood is theidea of independence, soul, that is, atman hasneither gender nor caste…Welfare can’t beachieved without improvement in the conditionof women. Then and then only India’s lostpride and honor can be re-achieved. Hereminded everybody that every womancontains an ‘Aush’ of Aadishakti. A societyin which woman is undermined can neverprogress…!

The emphasis on the social service


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(SEVA) was the crucial part of his message.‘Service to mankind is service to self’ washis motto. He could even remind John D.Rockefeller, perhaps the wealthiest man inthe Western world, that ‘It is not the receiverwho is blessed, but the giver’. Everyone ispotentially divine and therefore to be good andto do good unto others is the essence of thereligion. Religion is the idea which raises thebrute to man and a man to God. All of hismessages regarding spirituality were clearlyderived from his deepest study andunderstanding of Vedanta. Therefore, heplayed an important role in introducing Indiaand her spiritual culture to the Western worldand in refining and reviewing Hinduism inIndia.

However, he never neglected theimportance of material welfare and theprogress the Western world had achieved inthat sphere. He, therefore, while addressingespecially the youth of the nation said, “followVedanta in day-to-day life and at the sametime master the western science andtechnology. Philosophy preached by Vedantais Philosophy of universal brotherhood.Swamiji had the greatest hope and faith in theyouth of the nation. He urged them to forgetall other Gods (for the time being) than ourbeloved ‘Bharat Mata! He advised youth tofollow the message of Upanishad and to putthe message of Upanishad in one word thatword is ‘Fearlessness.’

Mind you my friends that as early as inthe year 1897 in an interview given for theDaily, Hindu, Swamiji had declared “Kingshaving gone, the Power is the people. Wehave therefore, to wait till the people areeducated, till they understand their needs andready to solve their problems. The tyranny ofthe minority is the worst tyranny in the world”.

Now, let us, in brief, consider the presentsituation in the world in general and in ourcountry in particular to understand therelevance of Swamiji’s message in today’stimes. The entire world is presently passingthrough the most volatile and troubledsituation. Consumerism has become thewatchword of the day. Violence, fundamenta-lism are rampant. If we look at the conditionsin various sectors in our country, ‘Deplorable’can be the only word that can describe thereality today. The distribution of wealth ishighly uneven and therefore the gap betweenthe haves and have nots is ever and alarminglywidening. It has a natural adverse effect onthe social fabric and harmony among thevarious income groups. Studies and statisticstell us that 10% of the income groups areearning and bagging 35% of the total income.Conditions in the sector of child education arepathetic. Still, about 40% of the children donot reach to the doors of even primaryeducation. Those who reach do not sustaineven upto the secondary level. The overallpercentage of the drop-outs at the primaryeducation level is as high as over 50%percent.

Sectarian violence is another seriousdisease that is corroding the social harmony.Terrorism of various types such as Jihad,Maoism, Infiltration and Insurgency is on therise at a galloping speed. Day in and day out,the crimes and brutality towards women aretaking the ugliest form and increasing inalarming proportions. Corruption andgeneration of black money at the highest levelof the public life is rampant. Moral, ethicalhuman values are on the decline. Caste,religious conflicts are eating into the Nationalintegration as well as the individual character.

Following the footsteps of Swami


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Vivekananda and spreading his messageespecially among the youth seems to be theonly effective solution out of the current evils.As Swamiji himself had said, every youngman and woman should be guided through thepromise and proclamation. I have come tofulfill and not to destroy…!

In an emphatic manner, SwamiVivekananda had thundered in one of hisspeeches at Madras- the title of the speechis ‘My pan of Campaign’ “Each nation, likeeach individual has one theme in their lifewhich is at its centre, the principal note roundwhich every other note comes to form theharmony. If any one nation attempts to throwoff its national vitality, the direction which hasbecome its own through the transmission ofcenturies, that nation dies…! In one nation,political power is its vitality like England,artistic life in another, and so on. In India,religious life forms the centre, the key noteof the whole music of our national life. Andtherefore, if you succeed in the attempts tothrow off your religion and take up eitherpolitics or society, the result will be that, youwill become extinct. Social reform and politicshas to be preached through that nationalvitality (i.e. through religious faith whichbelieves in harmony, synthesis and unity indiversity) every man has to make his ownchoice, so has every nation. We made our

choice ages ago. And it is the faith in thatimmoral soul…. I challenge anyone to give itup. How can you change your own nature?”

In the end, I would like to again returnto the content of Swamiji’s speech at theChicago convention of religious. He had said,“Sectarianism, bigotry and its horrible,descendant fanaticism have long possessedthis beautiful earth with violence, drenched itoften and often with human blood, destroyedcivilization and sent the whole nations, todespair. Had it not been these horribledemons, human society should be far moreadvanced than it is now. But their time hascome and I fervently hope that the bell thattolled this morning in honour of thisconvention, may be the death-knell of allfanaticism, of all persecutions with sword orwith pen, and all the uncharitable teachingsbetween persons, wending their way to thesame goal. Let us all understand thechallenge thrown and the dream shown bySwami Vivekananda 120 years ago.Resolving to strive for the fulfillment of hisdream is the need of the hour. None otherthan this resolve would be the befitting tributeto the memories of the warier monk in the150th year of his birth….! Bharat Mata kiJai...!

Thanks Again, Thank You All...

“It is not the number of prayersthat will give you happiness,

but the number you answer for another person.”

— Shannon L. Alder


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Ethical Challenges

1. IntroductionGoa is one of the smallest states of the

country. It is known worldwide for its pristineand serene beaches. Little is known about theother side of Goa. The geographical area ofGoa is 3702 sq. km. Apart from the coastlineand the plains, the total forest cover accordingto the India state forest report 2011 is 2,219sq. km.1 Most of the area of Goa is a part ofthe Western Ghats, which is marked as one ofthe twelve hotspots of biodiversity in the world.There was large scale mining going on in theseareas.

The issue of mining has been haunting thepeople of Goa for the last many years. Goawas considered as an important iron oreproducing state in the country and accountedfor nearly sixty percent of India’s iron oreexports.2 The connectivity through rivers andrailways and proximity to the sea made theexport viable. Though mining had its economicbenefits, it had its list of harmful effects fromlarge scale destruction of forest and waterbodies, pollution, to causing harm to livelihood,displacement of people, human rights violation,health problems, etc.

The issue of mining hit the headlines of thenational media when a Commission of Inquiry,appointed for the purpose of making inquiryof illegal mining of iron ore and manganese

Is Mining in Goa sustainable, ethical and responsible?* Fr. Noel D’Costa

ore in contravention of the provisions of theMines and Minerals submitted a report andalleged that large scale loot of naturalresources is taking place in Goa with the nexusof politicians, officials and mine owners. Thereport had a huge impact because the amountof money quoted in the report was almost35,000 crore rupees. Apart from the staggeringamount, the destruction to the environmentwas enormous. Therefore, the question ofinvestigation in this article is, “Is mining in Goasustainable, ethical and responsible?”

In this paper, we shall in the first sectiondig into the history to unearth the origins andevolution of mining in Goa. I firmly believe anethics is required to make mining sustainable.So, in the second part, we will try to understandthe concept of sustainable development. Thethird segment proposes an ethic of stewardshipand benefit sharing for a sustainable mining.In the last part, I reflect on the categories andideologies that underlie in support of miningand suggest turns one need to take in one’sthinking and action for a holistic understandingof God, cosmos and human being.

1.1 Historical BackgroundThough way back in sixteen century

literature mentions that there were traces ofsome mineral content in the soil of Goa, it was

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only after 1906 that we find of iron ore beingmined and carried out by few French andGerman companies. A Decree of September20, 1906, is considered as the first to grantmining concessions.3 The fall out of the FirstWorld War brought the mining operations tostand still.

After the independence of India in 1947and consequent economic blockade by theIndian government, the PortugueseGovernment handed out over 700 miningconcessions to various individuals to conductsimple, surface-level, manual operations toextract whatever ores they could find. Itmarked the beginning of the development andexport of iron and manganese ore. The oresexported from these mines was an importantsource to earn foreign exchange and stabilizethe economy. The international demand foriron ore increased with the growth of Japan’spost second world war steel industry. The firstexport was of 100 tonnes in 1947. The figurerose up to 1 million tonnes by 1954.4 Theformer colonial power having scant respectfor environment and the people gave the leasesin perpetuity. Their interest was only to earnmaximum profit at any cost. The silver liningwas that mining was superficial manualoperation. Poor tribals were located close tothe mines and ore was excavated with ordinaryequipments.

The advent of fully mechanized miningequipments changed the course of mining. Thearrival of technologies of drilling and blasting,movement of earthmoving equipments, tippersand barges saw the production rise by leapsand bounds. The export of ore started risingto 10 million tonnes by 1971 and 13-15 milliontonnes in the 1980s.5 The export of orestabilized up to 2000.

There was some relief in 1987, when the

Parliament of India passed a special lawabolishing the mining concessions forperpetuity and converting them into miningleases under the control of India’s mineralextraction and environment laws. There weremany laws passed in the course of time likethe Water Pollution Control Act (1974), theAir Pollution Control Act (1981), the ForestConservation Act (1980) and the EnvironmentProtection Act (1986). Though the laws werethere on the paper, hardly any implementationwas done on the ground. When the mineowners applied for their first permissions afterthe 1987 Act was notified, these provisionswere never implemented by any of theauthorities. Another discrepancy on part of thegovernment was when the Ministry ofEnvironment issued its Environment ImpactAssessment notification for environmentclearance in 1994. They resisted implementingit for mines in Goa.6

Mining grew to gargantuan proportion from2000 onwards. The economy boom in Chinawith large amount of investment oninfrastructure saw the iron ore prices soaring.The rise of graph of iron ore exports wasdrastic. It rose from 12 million tonnes from2001-2002 to 54 million tonnes in 2010-2011.This led to large scale renewal of the leases.Those who were not able to renew their leasesor get required permissions employed mafiacontractors, which included some politicians.Illegal extraction and export of ore was carriedout with connivance of government authorities.The presence of high grade iron ore in Chinarequired low grade iron ore to mix with. Thewaste dumps, which consisted of low gradeiron ore, were readymade booty available tobe plundered. The damages done by miningon our fragile ecosystems, water resources,forests and public health are voluminous.

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2. Sustainable DevelopmentAfter a brief historical background, the

question posed in the introduction whethermining is sustainable is discussed in thissection. Before we embark to answer thisquestion let us understand the term sustainabledevelopment. The term “arises from a newworldview, which sees the survival, continuedprogress, and maintenance of the humancommunity as dependent on the continuedhealth and viability of the earth’s life supportsystems.”7 It has been used to reflect on thegrowing concern about the relation betweenmining activity and the quality of theenvironment.8

The Brundtland Report of the WorldCommission on Environment and Developmentin 1987 put the term in perspective when theydefined sustainable development as“development that meets the needs of thepresent without compromising the ability offuture generations to meet their own needs.”9

Two important notions are highlighted in thisdefinition. The first is the need of the present,which includes those who are displaced or theirlivelihood or health is affected. The secondnotion is ‘How much’. Will the extraction ofiron ore from the land able to meet the presentand the future needs?10

Though the mining industry in Goa claimsto support significant number of people, thenumber of people it displaces, the livelihoodand health it threatens is sizeable. The amountof money earned from mining by the miningmagnates and the amount of wages and taxespaid do not correspond. How can it be termedsustainable when the needs of the presentstakeholders are not taken care of? The nextquestion is, how much ore extracted per yearcan be considered sustainable? One has to notethat iron ore in their natural state are developed

over long periods of time due to the influenceof “pedogenic processes such as parentmaterial, climatic conditions, biota, topography,and time.”11 If the iron ore is extracted as perthe whims and fancies of the mine owners,with the collaboration of the governmentofficials, then in few years time there will beno more ore left to be mined. The wealth andlivelihood of the future generations would havebeen usurped by us. Can this type of miningbe called sustainable mining?

The concept of environmental sustainabilitycan be made operational if governments setmeasurable policy targets and design policymechanisms that support implementation.12

There are many regulations that can bring insome relief to the people, such as restrictionof trucks speed and overhauling, regular roadcleaning, together with water spraying on roads,washing of trucks’ at an appropriate distancefrom site entrance, loading and unloading inarea protected from wind, minimization of dropheights, use of sheet or cover on loadedvehicles along with the application of watersprays to moisten transported material,installation of sprinkling system along withapplication of binding agents and chemicals onunpaved roads, etc.13 These require an ethicsamong all the players in the mining activitiesfrom mine owner to the truck driver.

3. Ethical ConsciousnessThe growth of the ethical consciousness

on mining activities has been the result ofconstant awareness of the illegalitiesperpetuated by mining barons. The main focusof the awareness was to draw attention to theplunder of the environment and needs of thosewhose voice is not amplified by the media.These voiceless people look askance at theperpetuation of social disparities that

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undermine the equal dignity of human beings.There is a responsibility on us for the creationand preservation of environment and a justsociety. In such a society, mining would workto meet the needs not only of the wealthy, butalso of its most vulnerable members, benefitingall members of society in an equitable manner.I opine that ethics of stewardship, benefitsharing and reciprocity can help to build anethical consciousness among the masses.

3.1 Ethics of StewardshipThe ethical concept of stewardship comes

out from the larger notion of responsibility. Inthe medieval household, steward was meantfor management. He was responsible for allthe things that took place in the estate, at thesame time, he was accountable for it. He wasseen as a guardian or a keeper of thehousehold. Christians use the notion towardscreation. Stewardship involves an exercise ofpower, but it is responsible power grounded indominion, not domination over nature. It is usedto describe human responsibility which isloving, caring, and sustaining relationship thatis dynamic rather than static.

Responsibilities go along with all forms ofdominion or ownership. It may provideguidance as to understand concerns aboutcommodification of natural resources. Theethics of stewardship can help to reconcile thetwo extremes of commodification that all formsof mining should not be granted permissionsor the mine owner simply do not acknowledgeany opinion of ecological concern. It setsmining industry within an ethical frameworkthat stresses on responsibilities rather thanrights and includes spiritual and other intangiblevalues. The ethics of stewardship suggest thatnature cannot be used as a means to achieveour goal. It points out that “our gifts are

deformed rather than developed when weexercise them carelessly, without reflection onthe meaning of our capacities, or withoutconsideration of the consequences of ouractions and practices for creation.”14

3.2 Ethics of Benefit SharingThe concept of ethics of benefit sharing

was initially used for genetic research. A firstglance at it may seem that it is an economicconcept but it is much more than economics.It arises from an acceptable principle that noone should make money on somebody else’sresources without paying for them.15 There isawareness that the profit made by the miningcompanies using public resources should beshared with the public. Since no profit couldhave been made without the natural resourcesfrom the community, the community shouldhave their stake in it. This discussion has cometo fore because mining is a potentially highlylucrative business and since mining activitiesalso tend to devastate the environment andlivelihood of people, who often suffer fromacute health and economic inequity. If profitis made by exporting and selling iron ore fromthe land of the community, which could nothave been made without their co-operation,they deserve some benefit.16

There should be reasonable amount ofequality in the sharing of the benefits amongmine owner, mine workers, directly affectedcommunity and environment. The profit earnedshould be used for beneficial purposes likereinvestment, re-employment, taxes forinfrastructure, etc. Another way of benefitsharing could be in the form of asset creatingprojects in mining areas. This may be donethrough partnership arrangements betweenmining enterprises and local communityorganizations in the forms of ‘trusts’ or

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‘foundations’.17 A more practical option couldbe like starting health care dividend plans, inwhich, affected communities are provided withprivileged access to any hospitals or makingan annual donation for a period of ten years tothe hospital that provides health care to thecommunity or donating several pieces ofdurable medical equipment to the hospital thatprovides health care. Each of these approacheshas its own advantages and disadvantages, andthey are only just beginning to create the ethicalconsciousness. Though the ways in which thebenefits can be shared with communities haveproblems like when, who, what and how, it hasto be worked out according to the situationprevailing in particular community.

3.3 Ethics of ReciprocityReciprocity is a notion which has developed

to describe a movement of relationshipbetween one’s self and others that involvesboth sides in the same way and in a mutualapproach. It implies that communities shouldbe compensated in some ways for theinconvenience caused due to extraction andtransportation of the ore. The medical field hasgained from the reciprocity of physician-patientrelationship, which is based on respect forindividuals by the doctors and trust on thephysician by the patient.18 The same can beattained in mining through the notion ofexchange of reciprocity. The miner ownersacknowledge the harm done to theenvironment and the community and are willingto change the way mining is done. On the otherhand, the community accepts that they arecontributing to the common good.

The reciprocity approach has its ownadvantages, at the same time, some questionsare raised. The questions posed are, “Is therea community that can benefit? Does the

proposed reciprocity constitute extortion orbribery? Is the proposed reciprocityproportional to the communities’contribution?”19 Ethics of reciprocity makesus conscious of the humanitarian commitmentsthat unite us as like beings.

There is no doubt that most of the miningcarried out in Goa is unethical as the ethicalways are not followed. The ethicalconsciousness puts forth moral parameters formeaningful living. The framework for ethicallyaroused person with regard to mining will beequity, participatory decision making,accountability and transparency, precaution,efficiency and polluter responsibility. Doingsomething ethically, within the framework,may have economic consequences but thephysical, social and environmental benefitsoutweigh the former. We shall reflect upon thisin the next section.

4. Models for Critical ReflectionThe development of environmental

consciousness is of the utmost relevance forany state planning to pursue environmentalstewardship. The question is of how to alterthe navigational course of the mining dependantpeople, who see short term gains in theeconomic model of mining. There are manyfactors, which hamper the change like effecton employment, the reaction of mining industryand the labour unions, the impact ofenvironmental regulations on productivity,market structure, and economic growth, etc.20

One cannot also watch the ship of mining goingtowards the storm to sink. There is a need todevise an approach to deal with the problemsand arrive at a solution with minimum adverseeconomic impact. We shall take a look at twomodels and discuss the ideology involved inthe economics of mining.

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4.1 Environment as Extension of BodyThe environment, as extension of oneself

was very much implicitly believed and explicitlypracticed by the food gathering people. Theyplucked the fruits and whatever they requiredto survive and protected the ecology from anyharm. The ancient ayurvedic system of healingtoo considered environment as an extensionof our physical bodies. Deepak Choprahighlighted this notion of “the environment asour extended body” to the western world.

David Simon elaborates this notion that “theecology is us in a less localized state. Ourpersonal bodies and the environment are in aconstant, dynamic exchange. We transformthe energy and information of food, water, andair into the energy and information of ourbodies, while simultaneously returningmolecular bits and pieces of our bodies backto the environment. With every breath, weexchange approximately ten billion trillionatoms with the universe.”21 We require pureair to breath, clean water to drink and organicfood to eat. We get these from ourenvironment. Apart from these basicnecessities for our existence, there are alsoenvironmental changes that affect us.

Mining activities directly affect ourextended body. Air and water is polluted andfood is made scarce as cultivation becomesdifficult. The wounding of biodiversity hotspotscan bring in severe repercussion unless someremedial measures are taken at the earliest.The way we protect our body or diagnose forour illness, the same should be done for ourextended body.

4.2 Ecology of Fear to SacredA principal description of ecology is the

ecology of fear. Fear not only drives ourreactions to the danger of eminent predation

but the anticipation or risk of predation.22 Thefear may be real or imaginary, healthy orunhealthy and human-made or natural. A fearis generated in human being about a severecatastrophe that may come upon them anddestroy even, the human civilization. The feardrives human being to plan measures, whichwould protect the environment for their safety.Slvoj Zizek argues that ecology of fear isconditioned by ideological trends. He pointsout that “this ecology of fear has all the chancesof developing into the predominant form ofideology of global capitalism, a new opium forthe masses replacing the declining religion.”23

This fear can give ‘unquestionable authoritywhich can impose limits’ same as religion.

A similar thing is happening in the mines ofGoa. People are made aware of theoverwhelming consequence of miningactivities. A fear has aroused that if we do notstop it, then we are bound to face severeconsequences. This fear is real, healthy andhuman-made. The awareness has created anopinion, which has given authority to thelawmakers and executives to regulate mining.Since large chunk of individuals in the decisionmaking authority are corrupt, it has given theman opportunity to add to their capital throughcorrupt means. Some minor regulations willbe added, which will be hardly implemented.A message will be conveyed that now there isno need to be afraid of, as mining has beenregulated. The ecology of fear only becomesopium to the poor and money makingopportunity to those in power to increase theirriches.

We need to move from ecology of fear toecology of sacred. Earth should be looked uponas something sacred. One should treat theearth with reverence, respect, and veneration.We need to realize that we are finite beings

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embedded in a biosphere which vastlytranscends our horizon. Horizons, that are notunveiled totally and will forever remain amystery, a power we should trust, notdominate. Our ancestors have always treatedthe trees in the forest as sacred. They nevermust have imagined that these forests wouldbe desecrated by few greedy evil forces.While we cannot gain full mastery over ourbiosphere, it is unfortunately in our power toderail it, to disturb its balance, so that it willrun amok, wiping us away in the process.24

4.3 Ideology of EconomicsMining industry is an important industry to

provide for the quality of life, which peoplebenefit from each day. The vehicles that wedrive, the computers or mobiles that we use,the machinery for harvesting the food that weeat were formed out of metals and mineralresources. The dilemma about satisfying boththe demands of private capital and publicagencies for economic growth and thedemands of citizens for maintaining publichealth, environment and protection ofnonrenewable resources.25

An important point made is that thesemachineries are under priced as consumersdo not pay for the full environmental, socialand health costs of production. There are manyrequirements to control pollution like “buildingwater treatment plants, strengthening andrebuilding tailings dams, investing in scrubbersand dust precipitators, etc.”26 The mine ownersprefer not to invest in these measures to controlpollution. The mining companies do not payfor the environmental damage, such asecological degradation, water pollution, and aircontamination.27 There are also clean up costswhen the mines are shut down. The miningindustry neither has the resources nor the

technical capacity to deal with the problemsafter shut down. The cost in almost all the casesis transferred to the public sector.

There are also families who are displacedor their livelihood is affected. Except for somestray cases which are taken up to the highestcourt by the vigilant environmentalist, most ofthe people do not get any compensation. Dueto the pollution of air and water because ofmining, there are many people having healthproblems. They have to pay for their ownhealth. The lack of implementation ofregulations means that the pollute-suffers-and-pays principle is alive.28 Therefore, “pollution-intensive goods are usually underpriced and,consequently, overproduced and overconsumed.”29

We need to move from ‘pollutee suffersand pays’ to ‘pollution prevention pays’. Themining companies hold a huge clout over thelawmakers, executive and judicial authoritieswith the enormous finance at their disposal.Instead of bribing the individuals holdingauthorities, they could invest the amount inpollution prevention. Henry Habicht believesthat pollution prevention involves a culturalchange, one which encourages moreanticipation and internalizing of realenvironmental costs by the industry who maygenerate pollution.”30 The governmentauthorities should also be conscious to makeright laws and policies. They should realize thatmining ore may be a short-term expediencyfor boosting foreign-exchange earnings in timesof crisis, but it results in greater environmentaldegradation the loss of long-term revenue.31

The present model of ‘business to business’should move towards ‘business to People’.

We should also move from theanthropomorphic understanding of humanvalue of ‘nature for man’ to ‘man in nature’.

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A popular fiction movie Avatar shows thecontradictions inherent in the idea of natureas it exists today. The movie has shown twoworlds, two cultures, and their take onecologies. One world is of the humans whoare shown as having techno capitalistrelationship to nature that the natural resourcesare to be ruthlessly exploited for human benefit.On the other hand, a fictitious ‘Na’vi’ world isshown having a primitivist, holistic view ofnature as benevolent totality.32 The presentmind set of many people in these mining belthave been to look into the short term economicbenefits. No matter what happens to nature,their fields, health or society. If they arereceiving material goods, then mining shouldbe continued.

We should move from ‘mining for survival’to ‘survival from mining’. There is aperpetuation of community economic identitiestied to mining activities. The process ofperpetuation reveals on how the miningindustry aim to characterize themselves as thebackbone of local and regional economies. Theeffort of the mining industry to legitimizethrough ideology manipulation can beunderstood from Jurgen Habermas notion ofthe colonization of the life-world and thetreadmill process introduced by AllanSchnaiberg.

According to Habermas, life-worldrepresents the standpoint of the acting subjectin society. He argues that the free and opencommunication of the life-world is beingimpinged on by the formal rationality of thesystem. The instrumental system imperativesthreaten substantive rationality by impingingon the life-world and restr ictingcommunication. The treadmill process on theother hand was an economic change theory.It had direct implications for natural resource

extraction as well as for the opportunitystructure for workers. The treadmill approachrecognized that “the nature of capitalinvestment led to higher and higher levels ofdemand for natural resources for a given levelof social welfare. Each round of investmentweakened the employment situation forproduction workers and worsenedenvironmental conditions, but it increasedprofits. For workers, this treadmill implied thatincreasing investment was needed to employeach production worker.”33

The mining industry has successfully tappedthe innate desire of lower middle class toeconomically move upstream and upwindfrom the pollution and destruction to theenvironment. The ‘well to do’ are eitherinduced or coerced, when degradation goesout of hand and judiciary intervenes to tightenregulations. The communities agitate andsupport illegal mining activities for the fear oflosing jobs. This system works to discouragemobilization against mining activities, “while atthe same time producing an arsenal of workersthat can be mobilized to create acountermovement for the industry in oppositionto any efforts to impose stricter environmentalregulations and disrupt treadmill processes.”34

We need to reverse this ideology. We needto know that “by managing our resourceconsumption, our waste, our economies andenvironment as a whole, can we hope tomanage the environment and its abundantresources toward a sustainable, healthy, andrestorative future.”35 We need to realize that“each person possesses an inviolabilityfounded on justice that even the welfare ofsociety as a whole cannot override.”36 Thevision of nature as a realm of cooperativeinteraction and deep underlyinginterdependence provides a ready model for

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understanding our developing society. It offersa morally and emotionally pleasing explanationof how one’s economic and social existencerelates to other people. It demonstrates thatcooperation is a deeper reality thancompetition.37

5. ConclusionThere have been considerable economic

gains wrapped up in mining. Mining hasbecome an activity attracting enormousfinancial investment, with strong prospects oflarge profits. The keenness to mining arisesfrom the belief that the natural resources arethere to be exploited. The economics involvedin mining have manipulated and influenced thepublic opinion by corrupting the political class.These two forces of economics and politicshave seen the potential in mining in their forteof power through capital. The publicauthorities, which are responsible for the wellbeing of their own masses, are using the capitaland services of the people for the economicexploitation of their own countrymen. Theexploitation by mining has come to fore withrecent controversies over the ownership of thenatural resources. Questions are being raisedabout the clandestine granting of permissions.

Though mining enterprises are in businessto make profits, they have an obligation toadopt sustainable, ethical and responsiblebusiness practices in order to earn sociallyacceptable, risk-adjusted return oninvestments.38 There were hardly any miningcompanies in Goa, which follow sustainable,ethical and responsible mining policies.

Therefore, a need is felt to dismantle thecolonial hegemonic ideology, and reinstate itwith an ethical and spiritual consciousness. Theethics of stewardship, benefit sharing andreciprocity tend to reconcile the relationship

between mine owners and community, whichshould be one of collaborator and co-explorer,rather than simply one of owner and worker.The reciprocal dimensions in the interpersonalrelations between mine owners and thecommunity need to be reversed. The mineowners and the community need to “learnethical attitudes, to discover and respect thedignity of those involved in the relationship.”39

The realization of the environment as extendedpart of our body and sacredness of the earthwill go a long way to form a holistic relationshipwith the earth. There is a need to envisionmining activities that would integrate historicalbackground, environmental and social effects,future implications, ethical theory, andcomparative ideology and spiritual experience.

Endnotes1 (India, 2011, p. 123)2 (Mohanty & Goyal, May 2012, p. 107)3 (Chhibber, Rogers, & Milkereit, 2011, p. 5)4 (Alvares & Saha, 2008, p. 31)5 (Alvares & Saha, 2008, p. 31)6 (Mallya, 2010, pp. 10-11)7 (D. V. J. Bell & Cheung, 2002, p. 414).8 (Warhurst, 1999, p. 15)9 (Brundtland, 1987, p. 6)10 (Mohanty & Goyal, May 2012, p. 11)11 (Allgaier, 1997, p. 134)12 (Warhurst, 1999, p. 44)13 (Vora, 2010, p. 43)14 (Anderlik & Heller, 2003, p. 155)15 (Berg, 2001, p. 240)16 (Berg, 2001, p. 241)17 (Mohanty & Goyal, May 2012, pp. 196-197)18 (Knoppers & Chadwick, 2005, p. 75)19 (Juengst & Goldenberg, 2008, p. 311)20 (Warhurst, 1999, p. 49)21 (Simon, 2011)22 (Laundre, Hernández, & Ripple, 2010, p. 1)23 (Zizek, 2008, p. 440)24 (Zizek, 2008, p. 440)25 (Gould, Schnaiberg, & Weinberg, 1996, p. 5)26 (Warhurst, 1999, p. 18)

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27 (Warhurst, 1999, p. 23)28 (Warhurst, 1999, p. 18)29 (Warhurst, 1999, p. 24)30 (Habicht, 1992, pp. 4-5)31 (Warhurst, 1999, p. 26)32 (Canavan, Klarr, & Vu, 2010, p. 20)33 (Gould, Pellow, & Schnaiberg, 2004, p. 297)34 (S. E. Bell & York, 2010, p. 115)35 (Brunckhorst, 2011, p. 149)36 (Rawls, 2005, p. 3)37 (Oates, 1989, p. 100)38 (Mohanty & Goyal, May 2012, p. 189)39 (Anjas, p. 78)

BibliographyAllgaier, F. K. (Ed.). (1997). Environmental Effects

of Mining. London: Imperial College Press.Alvares, C., & Saha, R. (2008). Goa: Sweet Land of

Mine. Saligao: New Vision Printing Service.Anderlik, M. R., & Heller, J. C. (Eds.). (2003).

Economics and Politics of the New Genetics. New York:Rowman & Littlefield Publishers.

Anjas, M. F. d. Power, Ethics and the Poor in HumanGenetic Research. 73-82.

Bell, D. V. J., & Cheung, Y.-k. A. (2002). Introductionto Sustainable Development Encyclopedia of LifeSupport Systems (Vol. III, pp. 411-440). Oxford:UNESCO Publishing-Eolss Publishers.

Bell, S. E., & York, R. (2010). Community EconomicIdentity: The Coal Industry and Ideology Constructionin West Virginia. Rural Sociology, 75(1), 111-143.

Berg, K. (2001). The Ethics of Beneût Sharing.Clinical Genetics, 59, 240-243.

Brunckhorst, D. (Ed.). (2011). EcologicalRestoration across Landscapes of Politics, Policy andProperty. Washington: Island Press.

Brundtland, G. H. (1987). Our Common Future:Report of the World Commission on Environment andDevelopment: Our Common Future. Oslo: WorldCommission on Environment and Development.

Canavan, G., Klarr, L., & Vu, R. (2010). Ecology &Ideology: An Introduction. Polygraph(22), 1-31.

Chhibber, P., Rogers, R., & Milkereit, N. (2011).Human Rights Violations by TransnationalCorporations in Goa & Chhattisgarh. New Delhi:Human Rights Law Network.

Gould, K. A., Pellow, D. N., & Schnaiberg, A. (2004).

Interrogating the Treadmill of Production EverythingYou Wanted to Know about the Treadmill but wereAfraid to Ask. Organization and Environment, 17(3),296-316.

Gould, K. A., Schnaiberg, A., & Weinberg, A. (1996).Local Environmental Struggles Citizen Activism in theTreadmill of Production . Cambridge: CambridgeUniversity Press.

Habicht, F. H. (1992). A Total Quality Managementapproach to the Environment. Paper presented at thePollution Prevention: The Environmental Side of TotalQuality, Minneapolis.

India, F. S. o. ( 2011). India State of Forest Report.Dehra Dun: Forest Survey of India.

Juengst, E. T., & Goldenberg, A. (Eds.). (2008).Genetic Diagnostic, Pedigree, and Screening Research.Oxford: Oxford University Press.

Knoppers, B. M., & Chadwick, R. (2005). HumanGenetic Research: Emerging Trends in Ethics. NatureReviews Genetics, 6(1), 75-79. doi: 10.1038/nrg1505

Laundre, J. W., Hernández, L., & Ripple, W. J.(2010). The Landscape of Fear: Ecological Implicationsof Being Afraid. The Open Ecology Journal(3), 1-7.

Mallya, K. (2010). Mining in Goa: RetrospectPerspect and Prospect in the Environmental Context.Mumbai: Vanashakti.

Mohanty, N., & Goyal, A. (May 2012). SustainableDevelopment: Emerging Issues in India’s MineralSector. New Delhi: Institute for Studies in IndustrialDevelopment.

Oates, D. (1989). Earth Rising: Ecological Belief inan Age of Science. Oregon: Oregon State UniversityPress.

Rawls, J. (2005). A Theory of Justice. London:Belknap Press.

Simon, D. (2011). Earth Day 2011: Honoring theWeb of Life Retrieved 26 October, 2013, from http://www.chopra.com/articles/2011/04/22/earth-day-2011-honoring-the-web-of-life/

Vora, J. (2010). Dust Dispersion Modeling forOpencast Mines. Bachelor of Technology in MiningEngineering, National Institute of Technology, Rourkela.

Warhurst, A. (Ed.). (1999). EnvironmentalRegulation, Innovation, and Sustainable Development.Ottawa: International Development Research Centre.

Zizek, S. (2008). In Defense of Lost Causes. London:Verso.

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Introduction:Tourism is a human reality and it has an

important influence on the human person.Tourism “like other human realities, it is calledto be enlightened and transformed by theWord of God” Pope Benedict XVI stated inhis message through a letter to the 7th worldcongress on pastoral ministry in tourism, inCancun, Mexico, in April 2012, inviting thecongress to develop a pastoral care oftourism. The church has been showing herpastoral solicitude towards tourism and “at thesame time pointing out, and striving to correct,its risks and deviations”. The challenging lastwords “pointing out, and striving to correct,its risks and deviations” have prompted thetopic of this paper “Ethics and Tourism: TheEthical Challenges of Tourism in Goa.” Thistopic is about some of the ethical challengesof tourism in the state of Goa. But I believethat tourism in other states of India andperhaps in some other countries face similarproblems. There are some positives thattourism have brought to Goa. I will not touchon them. The negative impacts of tourism inGoa deserve our immediate attention andresponse.

I. Definition of Tourism:The United Nation World Tourism

Organization defines Tourism as “Theactivities of persons travelling to andstaying in places outside their usualenvironment for not more than oneconsecutive year for leisure, business and

Ethics and Tourism:The Ethical Challenges of Tourism in Goa

* Rev. Fr. Donato Rodrigues

other purposes.”Mathieson and Wall (1982) created a good

working definition of tourism as “thetemporary movement of people to destinationsoutside their normal places of work andresidence, the activities undertaken duringtheir stay in those destinations, and thefacilities created to cater to their needs.”(www.prm.nau.edu/prm300/what- is-tourism-lesson.htm)

According to Macintosh and Goeldner(1986) tourism is “the sum of the phenomenaand relationships arising from the interactionof tourists, business suppliers, hostgovernments and host communities in theprocess of attracting and hosting these touristsand other visitors.” (www.prm.nau.edu/prm300/what-is-tourism-lesson.htm)

Tourism is basically travelling to anotherdestination for the purposes of recreation,leisure, or business.

Tourist: A person who travels to adestination and stays outside of where theyusually live for more than 24 hours but lessthan one year is recognized as a tourist bythe World Tourism Organization.

II. GoaGoa is a former Portuguese colony. Its

population is just 1.4 million. It covers just3,700 square kilometers. I’m sure, you willagree with me that Goa is one of the mostbeautiful states, considered as a jewel ofIndia. It enchanted the world with its pristine65 kilometers sandy luscious beaches in a

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coastline of 105 kilometers, verdantagricultural lands, thick coconut plantations,unique landscapes, beautiful churches,wonderful rivers, warm hospitable people, etc.Goa’s unique culture, a perfect blending of thewest and east, kept on providing pleasure andcharm to Goans, Indians and others. Serenity,peace and a sense of happiness is what Goakept on offering.

But Goa is going through a change, achange of an alarming magnitude thatthreatens to consume the best of Goa. Theimpact of mass tourism is pressuring Goa. Achange brought about the unplanned masstourism.

As per the statistics of the Department ofTourism there are 2803 hotels and payingguest houses with 31684 rooms in Goa

III. Beginning of Tourism in GoaThe story of tourism in Goa started with

the ‘Hippies’ or ‘Hippie Movement’ in 1969.The hippies continued through the 70s and80’s. Hippie subculture was originally a youthmovement that arose in the United Statesduring the mid-1960s and spread to othercountries around the world. They did notbelieve in celibacy, clothes, marriage or familylife. They made Goa famous in the westernworld and put it on the world scene as a touristdestination. Prajal Sakhardande, a historian, inthe Column, Panorama, Navhind Times, saysthat the flea market in Anjuna, which hasattracted the worldwide attention, wasfounded by the hippies on February 14, 1974,where the hippies were selling their goods inorder to survive on the beaches. It became ahotspot for drugs such as cocaine, hashish,charas, LSD came to be sold here. Domestictourism grew. Young and old male domestictourists ogling at hippies and clicking

photographs with them became a familiarsight on the Goa beaches in the 70s and early80s. John B. Monteiro, writing about the‘Rise of Goa-Anjuna Hippie Market’ says thatthe people flocked to it not as much as to buythings but to ogle at the scantily clad femalesellers.

The hippie movement with nudism, drugs,and rock music shocked Goa. Nevertheless,while the appearance of some seaside villageschanged, the local people remained in controlof the tourist trade, and socio-economicstructures were not altered drastically.

IV. Analysis of type of Tourists VisitingGoa After the Hippie Movement.

As per the 2011 census Goa’s totalpopulation is 14, 57, 723. Goa receives around26 to 27 lakh tourists every year, out of whicharound 4 lakh are foreign tourists. There hasbeen a steady increase in the number everyyear of both the domestic as well as theforeign tourists. There are these twocategories of tourists with the foreign touristshaving four sub categories.1. The domestic tourists2. The foreign tourists:

a. Luxury tourists b. Tourists staying in enclaves c. Retired tourists renting rooms in

familiesThe domestic tourists are the Indian

tourists who come from out of Goa. Theyform the majority of tourists visiting Goa everyyear. A total of 22.25 lakh domestic touristsarrived in the state in the year 2011, as against22.01 lakh domestic tourists who turned upfor the year 2010. A negligible percentage ofdomestic tourists, such as film stars andbusinessmen, belong to the category of luxurytourists. But most of the other domestic

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tourists are middle class who come on aholiday of 4-5 days and hardly contribute tothe economy of the state. There is a commonfeeling that most of the young male domestictourists come to Goa in groups in order to ogleat the white nude women on some of theGoan beaches. They indulge beyond controlin easily available beer and local liquor andend up having fights with locals, eve teasing,molesting foreign women, causing roadaccidents in a drunken state, etc. Not that thelocals don’t indulge in such acts

The Foreign TouristsAround 4 lakh foreign tourists visit Goa.

Among them we find luxury tourists,tourists who live in enclaves, and theretired tourists who live in cheapaccommodations provided by families livingmostly in the coastal villages.

The Luxury TouristsThe arrival of the chartered flights in Goa

from 1987 brought in sophisticated westerntourists. These were high spending touristswho demanded luxurious western amenities.Luxury hotels started to be built by foreigninvestors. The number of hotels goes onincreasing with the increase in the number oftourists. Since these tourists come on packagetours the money they spend goes to theforeign hotels owners and the foreign tourcompanies who arrange the holidays. Poorpeople were deprived of their agricultural land,occupation like fishing and toddy tapping, andlivelihood. Cost of living started to be veryexpensive.

Tourists Staying in EnclavesTourists from Russia and Israel to India

cause more menace than benefit to the

tourism scenario in Goa. Russians have largeproperties in the coastal belt, some in benaminames. There are cases of human traffickingas well as other anti-social activities theyindulge in. There is abundant evidence thatIsraeli tourists cause enormous damage to thesocial and cultural fabric of our state. Theydo not contribute to the Goan economy. Theywant to derive maximum benefit fromminimum expenditure.

Over 1.33 lakh Russian tourists visitedGoa in 2011, marking a 200 per cent rise inarrivals as compared to the preceding year.Several thousand Israelis visit Goa annually.

According to Daria Maoz, ananthropologist from Israel, who stayed in Goawith the Israelis observes that most Israelibackpackers treat the Indians as if their solepurpose in life was to serve them. Theyignore the locals’ needs and feelings, treatthem and their traditions with contempt andregard the Israeli enclaves as playgroundswhere they can do almost anything theydesire. Uninhibited drug use is a primeexample. In a recent lecture at Ben-GurionUniversity, Maoz defined these relations as“hierarchical, one-sided and depressing”. Inan interview with Haaretz she described theIsraeli backpackers’ relations with the nativepopulation as “neo-colonial.”

Maoz believes the phenomenon creates aneo-colonial situation in the enclaves. TheIsraeli tourists, she says, reject the localculture, aren’t interested in Indian food, inIndian traditions or the local language. “TheIsraelis’ supposed interest in Indian spiritualityis reflected in conversation among thebackpackers, but not in action. Before theyeven leave Israel they know that `India isspirituality’. But when it comes down to it,says Maoz, they are a lot more interested in

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trance parties and smoking drugs then inspiritual practices.

Rachol Seminarians who have done astudy on the behaviour of the Israeli touristsenclaves in Goa describe them in their book‘Dare to say no’ as a “nuisance”, whoindulge in drugs, alcohol and swap partners.

Retired Tourists Living on Rent withLocal Families

This category of foreign tourists is mostlypeaceful. They live in a rented room or a partof the residence along with the families. Thefamilies get their income. These tourists, sincethey stay every year for about five-six monthswith the same families, establish a friendlyrapport with the host families and even withthe neighbours. They go out of their way tohelp their hosts as well as their neighbours.The families to earn money live a crowed lifein a small and sometimes even a kitchen.Family prayers are avoided so as not todisturb the tourists. Such families lose theirprivacy.

V. Evils of Tourism in Goa that PoseEthical Challenges:

1. Exploitation of Children and violation of their rights

The dignity and the infinity of the humanperson shine out in children. Children are theworst affected victims of tourism. PopeBenedict XVI points out that “The traffickingof human beings for sexual exploitation ororgan harvesting as well as the exploitationof minors, abandoned into the hands ofindividuals without scruples and undergoingabuse and torture, sadly happen often in thecontext of tourism.” He further says that“sexual tourism is one of the most abject of

these deviations that devastate morally,psychologically and physically the life of somany persons and families, and sometimeswhole communities.”

A large number of people from otherstates, estimated around 4 lakh, whichincludes a large number of children, come toGoa for employment. These children are themost vulnerable ones. A lot of factorscontribute towards crimes being committedagainst them. Some of the factors are. Goa’sinadequately regulated tourism industry. Alarge tourist population comes just with theintention of having maximum pleasure andentertainment at any cost. A large populationof vulnerable children living in small shantieswithout proper food with dirty torn clothes,often left unattended, since the parents go insearch of work or are busy working. Goodfood and good clothes that the tourists providethe victimized children become an incentivefor the children to continue their encounterwith the former. These children don’t go toschool but become aware of possibilities ofearning without learning. Some learn to bebeggars. Some end up becoming victims ofpaedophilia. Earnings of children arewelcomed by the parents who don’t botherto check how the children earn the money.

Goa has seen a number of paedophiliacases in the recent past. Several child sexabuse foreign offenders from Europe, NorthAmerica and Australia have been arrested.The most famous one being the infamousFreddy Peats case. In December 2000, aswiss couple, The Martis, were found in a 5star hotel in a nude state with 2 street girls.They filmed children in pornographic acts.

Barry McCloud, a 53 year old Briton wasarrested on 20 May on trial in UK foroffences against a girl child in Goa between

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2005-2007.Studies conducted by some groups on the

child abuse and tourism had found thatalthough the migrant children are the worstvictims of sexual exploitation there were asignificant number of local children too whoare being lured under the guise of providingfoster care and ‘better opportunities’. Theyobserved that the government then wasunwilling to acknowledge the existence ofpaedophilia and that it fails to take any stepsto prevent it. (http://www.goa-world.com/goa/crg/)

Nishta Desai, a sociologist who runs thenon-governmental organization Child Rights inGoa remarked that they know of dozens ofcases of tourist paedophilia in Goa, but despiteoverwhelming evidence of abuse of minors,it is so easy for foreign paedophiles to bribetheir way out of trouble.

2. Casino GamblingThe government introduced casino culture

in Goa without realising the harmfulconsequences it would have on the locals.Gambling is morally evil but casino typegambling is considered legal for foreigners. Itis still illegal for the locals but there is a billin the pipeline to make casino gambling lawfulfor them. It would be interesting to see if thepresent government puts the Indian domestictourists in the category of locals or foreignersonce the bill is being passed. All the weekendflights to Goa are always full, in spite of theexorbitant rate of tickets, on account of thedomestic tourists who travel to Goa especiallyto gamble in the casinos. Of late locales havebeen outnumbering tourists in casinos. Alcoholbeing easily available in casinos, adds to thevice of gambling. These vices corrupt people,affect their lives, jobs, carriers, business, etc.

But the toll that these vices take on thefamilies and their finances is great. The editorof the local daily the Navhind Times (NTMonday, October 8, 2012 pg.10) says that“There is enough evidence to believe thatmajority of the clients at the onshore casinosare locals who either want to experiment orhope to make quick bucks.”

3. Local Boys, Foreign Women/Menand the Risk of AIDS

In Goa’s coastal belts, it is a common sightto see local boys falling in love with foreignwomen, who most often, are older than them.The foreign women are seen walking hand inhand with the local boys, pillion riding onmotorbikes clinging to them tightly, drinkingand dining with them in bars and poshrestaurants, swimming together in the sea,being each other’s massage partners, etc.Some tourists have enduring relationships withthe amorous boys with some ending up evengetting married. Some local boys keep onchanging friends/lovers for fun, others pursuetheir dream of landing in the first worldthrough marriage with the foreign friends.

As Goa gets about 3-4 lakh foreigners —the number of cross-cultural encounters tookeep on rising. And there is negative fallout:the rising number of AIDS cases. Goa, whichis fighting back its image as a sex-tourism spotreported first case of AIDS in the year 1987.From that time till June 2011, the statereported 13,806 cases of AIDS. As ofSeptember 2012, the state has detected 14,486HIV positive cases. As per government-runGoa State Aids Control Society (GSACS), themaiden case in Goa was of a foreigner butfollowing year, first Indian but a non-Goanwas diagnosed to be positive in Goa. In theyear 1989, the first case of Goan student

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carrying HIV was identified.As per the GSACS statistics, AIDS is

more prevalent in the coastal talukas of thestate, which are considered as touristhotspots. They attribute for almost 60 per centof the total AIDS cases. The taluka ofSalcette has highest 17.1 per cent casesfollowed by Mormugao with 16.5 per cent.Bardez has 15.5 per cent and Tiswadi has11.5 per cent of AIDS patients.

GSACS Director Dr Dipak Kabadi saidthat HIV infection is prevalent in all parts ofGoa but majority cases are reported in thefour coastal talukas – Salcete, Mormugao,Tiswadi and Bardez.

4. Drugs and Unnatural DeathsAn advisory from the British Government

warns its citizens thus “Throughout Goa therehave been reports of drinks being spiked andtravelers, including British nationals,subsequently being robbed, sexually assaultedor dying. In 2011, 21 British nationals died inGoa, up to ten of these deaths were attributedto drug/alcohol abuse,” the advisory said.“Drugs are openly pushed on roads, beaches,in front of drug-rave spots and the men inkhaki are turning a blind eye and a deaf ear…Many are involved in drug rave parties -earning a slice of the big cake. Thehobnobbing of policemen with drug dealers hasto come to an end,” the German whistle-blower who has requested anonymity said inhis letter to Goa Chief Minister ManoharParrikar. From the year 2010 till May 31, 2012,Goa police and Anti-Narcotics Team havejointly booked 142 cases and arrested a totalof 151 Indians including 36 Goans, apart from30 foreigners. The total quantity of drugsseized is 96.822.88 kgs and the amount is awhopping Rs 2 crores approx. Just imagine

the number of lives and families that drugs aredestroying.

In 2013, Goa police has seized drugsworth 4 crore and booked a total of 48 casesand arrested 88 accused persons. Out of 88accused arrested, 70 are Indian nationals and18 foreign nationals from Nepal, Japan, UK,Nigeria, South Africa, Portugal and Russia.Police seized different types of drugs includingcharas (33kg), ganja (3.6kg), LSD-liquid (2g),ketamine (56g), amphetamine (6kg), cocaine(231g) and heroin (666g). Statistics reveal that33kg of charas was the highest among thedifferent types of drugs seized during 2013.

5. Escort Services as a New Form ofProstitution and Human Trafficking

Human rights violations of the powerlessand the marginalized are kept from beingseen, heard, and responded to seriously intheir quest for the full life. The tourismindustry is vital to Goa and many poor thirdworld nations, but unfortunately the dark sideof globalization has created a horrificcomponent to this economy. It is calledHuman trafficking or more specifically sextrafficking.

In his encyclical Caritias in VeritatePope Benedict XVI described the Catholicmoral concern for the issue of HumanTrafficking or more specifically sextrafficking.

… in other cases international tourismhas a negative educational impact both forthe tourist and the local populace. Thelatter are often exposed to immoral or evenperverted forms of conduct, as in the caseof so-called sex tourism, to which manyhuman beings are sacrificed even at atender age. It is sad to note that thisactivity often takes place with the support

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of local governments, with silence fromthose in the tourists’ countries of origin,and with the complicity of many of the touroperators. -#61

In this reference the Pope alludes to thecomplicit partners of this nefarious businessincluding tour operators. Massage parlourshave been mushrooming in Goa. Under theguise of massaging immoral activities such asprostitution has been practiced. Some of theinstances of sex tourism which is connectedto the evil of human trafficking were reportedrecently. Ten girls from Thailand, who wereallegedly working as sex workers and callgirls in two different massage parlours, wererescued by Panaji police, in September 2012.The interrogation of the girls provided links toa bigger racket of human trafficking betweenThailand and India. A few days earlier Policerescued five girls from Darjeeling in a raid atanother massage parlour operating out aprostitution racket where a prominentMarathi actor was arrested. On September4, 2012, police rescued four girls from amassage parlour in Calangute beach villageinvolved in prostitution racket. Of the fourgirls rescued, three are from Manipur and onehailing from West Bengal.

Escort services are the new form ofprostitution. Escorts give all sorts of ‘comfort’to tourists. According to the Crime BranchPolice Inspector, Sunita Sawant, the escortsare usually victims of trafficking. She said thatthey come in batches from North East for 5-6 days. She further said that they are usuallylured with jobs in the hotel industry. A fewmonths ago an Andhra Pradesh basedbusinessman was found dead after aconference where businessmen exploitedtrafficked girls in a hotel.

Many people get lured with the easy and

huge money generated through flesh trade.Many linked to the tourism industry in thestate are involved in the sex trade - fromtourist guides and touts to taxi drivers andmotorcycle pilots, from waiters and room boysto managers and owners of hotels and lodgesand from shack operators to the casinooperators.

In the last few years the state haswitnessed a sudden mushrooming of fleshtraders under the garb of beauty parlours,massage parlours, spas, hotels and lodges,mostly in the state’s coastal belt, afterdiscovering the easy money involved. Manypeople started upgrading their spas andparlours with beautiful, young girls fromdifferent places to attract ‘customers’ fromall walks of life. Those involved in the sextrade also indulged in shifting the girls fromone place to another in an attempt to trick thepolice and legal authorities.

Locals and people involved in otherbusiness concerns on the state’s beach beltfeel that some tourism stakeholders thriveonly on sex and drug trades, which hasbrought a bad name to Goa. They also feelthat the 105-km coastal belt has become thesex hub of the state.

Many in the business community, afterrealising the psyche of certain domestic andforeign tourists, have also started catering tothe ‘needs’ of the innumerable ‘customers’flocking to Goa, said authorities.

6. Enforcement of Laws Extremely Laxfor Foreigners

Crimes of this nature and other crimeskeep on increasing in Goa because theperpetrators and the offenders know verywell that it is easier to get carried away evenwith the most serious crimes in Goa.

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Senior police officers complain that manyproblems arise because of an unspokenagreement with politicians that excessivepolicing would harm the tourist industry. ‘Theproblem in Goa is that the enforcement of thelaw in regard to foreigners is extremely,extremely lax,’ the former police chief said.‘There is an atmosphere where no one paysany attention to the law.’

This lack of policing affected everything,he said, from traffic regulations - ‘You seetourists riding around on motorbikes in theirbikinis with no helmets on and no one stopsthem’ - to serious crime: ‘Drug dealers tendto be foreigners, Russians or people fromother former Soviet states or Nigeriansoperating gangs which have only a few Goanmembers. The authorities do not enforce thelaws and regulations, which is very disturbing.It’s asking for trouble. There is amisconception that it would adversely impactthe tourist industry,’ he said.

7. Commoditisation of WomenTourism has commoditised women. The

promoters of tourism are responsible indepicting women in a derogatory mannerthrough advertisements and literature. Goahas been portrayed as a wine, women, sun,sand and sex destination. Albertina Almeidaand advocate observes that when domestictourists, for instance, do not get women asadvertised as part of the Goa tourismdestination package, they end up running riotagainst any dress (frock)-wearing women,assuming that dress is equal to ‘available’ –thanks to Bollywood, which has created thesestereotypes about Goan women and thejustifications for men to sexually assault them(Albertina Almeida is a lawyer and activistbased in Goa).

8. Social and Cultural Change Tourism led to the destruction of the

social fabric of a Goan community. Goa hasbeen losing its identity from 70s and 80s whenthe hippies arrived in Goa. Tourists have beencoming in millions. They’ve changed thewhole culture of the state leading to a rise inthe use of drugs, prostitution and humantrafficking. “Topless bathing” is popularwith European tourists, especially womenlooking for a sun tan. They lie topless alongthe popular beach villages like Candolim,Morjim, Arambol, Palolem and other placesall along the coast. The locals get disturbedseeing the foreigners parading themselveshalf naked in coastal villages and even inurban areas because they have a corruptinginfluence on the school-going children andyouth.

9. Increased Tension and Hostility Tourism can increase tension, hostility,

and suspicion between the tourists and thelocal communities when there is no respectand understanding for each other’s cultureand way of life. This may further lead toviolence and other crimes committedagainst the tourists. According to the latestreport, which detailed crime over the past18 months, at least 57 cases of attacks onforeigners have been reported through June2012, 17 Russians encountered crime inGoa, followed by 9 Britons, 6 Germans andfive each from Israel and Ukraine, so alsocitizens from Sweden, Romania,Kazakhstan, Nepal, Italy, Iran, Finland,Slovakia, Thailand, Malaysia, Switzerland,Belarus and Scotland also faced crime duringtheir stay in Goa.

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10. Goa’s Natural Resources UnderThreat

Mass unplanned tourism development hasput pressure on Goa’s natural resources.Goa’s natural resources are already scarceand with 26 to 27 lakh tourists arriving in thestate the consumption of natural resources ismore than doubled. As a consequence naturalresources get exhausted. The importing ofthem increases the cost. The increase in theircost puts a burden on the common people.

——Local ResourcesIn the tourist season the common man is

made to suffer extra because the localresources are directed to the service oftourists. Invariably every tourist season theprices of many essential commodities areraised so high that the common people find itdifficult to make ends meet. Fish, vegetables,eggs, meat, fruits, water, electricity, travelling,land prices are simply unaffordable to thecommon man. Taxi drivers and rickshawdrivers prefer foreign tourists to locals.Similar attitude is faced by locals from thehoteliers and restaurant owners who preferwhite skin tourists to locals.

——-Water ResourcesGoa’s water resources are overexploited

by growing numbers of resorts and hotels.The tourism industry overuses waterresources for hotels, swimming pools, golfcourses, maintaining gardens and lawns, andpersonal use of water by tourists. This resultsin water shortages and degradation of watersupplies, as well as generating a greatervolume of waste water. New research byTourism Concern and Centre for SocialJustice and Peace (CSJP) indicates thatwater for the luxury tourism sector is being

prioritised over domestic and small-scalelivelihood needs. According to their researchwater access and quality for manycommunities are being undermined, whileuntreated sewage and dumped waste iscontaminating waterways and polluting thefragile marine environment. Traditionalcommunity wells are becoming unusable dueto pollution and over-extraction, forcing agrowing dependency on inadequate publicsupplies and infrastructure. One 5-star hotelin Benaulim consumes up to 1,785 litres ofwater per guest per day, compared to just 14litres per day by neighbouring villagers.

11. Land DegradationHotels, resorts, guest houses, shacks and

recreational facilities are spread all along thecoastline of Goa. These have increased thepressure on the resources and on sceniclandscapes that were adorning the coastssome decades ago. The coast has becomeerosion prone since the sand dunes on thecoasts have been destroyed to build over 350shacks. The extraction of sand dunes fortourism development works has led to acontinual erosion of coastal areas by therelentless sea. (Equations, the tour lesstaken... debates on tourism, trade andglobalisation, 2007, pg. 100)

12. Unaffordable LandThe price of land is so high that most of

the locals cannot afford to buy it. One of thereasons for the exorbitant land price is thelarge scale purchase of land by outsiders. InJuly 2007 government disclosed in the StateLegislative Assembly that as per the recordsof the Land Registrar, 562 foreigners from 27countries had brought 21.44 lakh sqmts. ofland in Bardez taluka during the previous

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three years. In Salcete, within the sameperiod, 482 foreigners from 22 countriespurchased 12.44 lakh sqmts. Most of theother talukas have witnessed a similar sharprise in the number of foreigners buying landin Goa. Morjim is now known as ‘ littleMoscow’.

13. GarbageThe most common problem in Goa with

high concentrations of tourist activities andappealing natural attractions is the littering ofdebris on the landscape and waste disposalis a serious problem. Improper disposal ofsolid waste from hotel restaurants, and resortsgenerate both litter and environmental healthproblems from disease and pollution. Improperdisposal of waste and garbage, plastic bottlesand bags have become a major despoiler ofthe natural environment - rivers, scenic areas,and roadsides.

14. SewageHotels violate CRZ regulations with

impunity. Most of them dump garbage andsewage into the local agricultural fields andeven channel them into the sea, especiallyduring the rainy season thus causingirreversible environmental havoc andconsequent health hazards. Sewage pollutioncan have serious effect on the health ofhumans and animals.

VI. The Ethical Thrust1. Real intersubjectivity is the supreme

ethical demand that could be emphasised tomake tourism in Goa ethical. Intersubjectivityin ethics today is accepted well beyondtheological discourse and is assumed even bythose having no religious allegiance. It meansthat respect for the other is an absolute, not

a relative, value. Marco Fabri dos Anjos inexplaining the ethical criterion ofintersubjectivity says that it is evenontological, “I need the Other to be myself,and the Other needs me to be himself”(Marco Fabri dos Anjos “Community andPluralism: Challenges to Moral Theology” inCatholic Theological Ethics in the WorldChurch, ed., James Keenan, ATC Bangalore,2009). Tourists coming to Goa should bemade aware of the task of making acommitment to the other, so that when theyare in Goa they respect each and every humanbeing, respect the environment, values and thelocal culture. So also the local communityshould be made aware of their responsibilitytowards the value of respecting the tourists.This way of intersubjectivity and mutualrespect of all the concerned parties towardseach other will work towards the wholisticflourishing of all.

2. It is the duty of the government topromote tourism that respects the dignity ofpersons and of peoples. Tourism thatundermines human dignity should be stopped.Tourism must be person-centric. Persons,people are central. They cannot be treatedlike objects. Both the tourists as well as thehosts are persons who matter the most. Anytourism activity that goes against the dignityof a person should be severely dealt with andcompletely eradicated. Those havingresponsibility of promoting tourism have tosee that they get rid of all the risks andnegative traits of tourism. Dangerous urbanand environmental changes have to bearrested, freeing tourism from all evils shouldbe taken on a war footing.

3. Tourism has to be understood as a“privileged occasion” for “physical andspiritual renewal”, an opportunity for ”people

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from different cultural backgrounds” to cometogether and to draw ”close to nature” andas a way to encourage “listening andcontemplation, tolerance and peace, dialogueand harmony in the midst of diversity”, so asto rediscover the via pulchritudinis thebeautiful way that leads to God, as stated byPope Benedict XVI in his letter to the 7thworld congress on pastoral ministry in tourism,in Cancun, Mexico, in April 2012.

4. Tourism as a human reality has animportant influence on human beings. It isessential that it operates on ethical and moralprinciples.

5. The unmonitored, unplanned tourismdevelopment and the mass tourism have beencontributing towards worsening of thenegative impacts on the locals and on Goa’sresources. In this regard it is pertinent tofollow the ethical criteria for sustainabledevelopment which states “Tourismdevelopment shall be based on criteria ofsustainability, which means that it must beecologically bearable in the long term, aswell as economically viable, and ethicallyand socially equitable for localcommunities” (World Tourism Organisation(2000) Report of Multi-stakeholder WorkingGroup on Tourism)

6. Oppressive structures of tourismmust be destroyed. Those who are victims ofsuch forms of oppression have to be dulycompensated and the culprits be punished andnot allowed to leave the country until justiceis given to the victim. The recidivists must bestrictly monitored. All children should be keptaway from tourists and from tourism relatedactivities. Paedophilia has to be fought againsttooth and nail.

7. Tourism is a human activity that canhave ripple effects in the society, the host

state, the host country and the country of theguest tourists. Promotion in tourism of valuessuch as justice, peace, truth, freedom, dignity,love, caring, respect, community spirit, whichare found in seminal form in all religions, couldgo a long way in transforming persons andinstitutions.

8. Government should devisemechanism that would ensure that Goa getsrid of the drugs menace and the bad namethat it has got because of free availability ofdrugs. Government should ensure that tourismdoes not destroy our self-identity and the richunique culture of Goa.

9. Environment and nature are God’sgift to all human beings. The tourists and thehosts have the obligation to protect it.

10. Local people’s livelihood must beprotected and they should not be displacedfrom their habitat in pursuit of developingtourism.

11. The hotels and guest houses and thePolice should put up alert notices clearlymentioning prostitution & escort services ascrimes punishable with jail term. This willdeter potential offenders.

I would like to sum up with what theWorld Tourism Organisation (2000) Report ofMulti-stakeholder Working Group on Tourismsays about sustainable tourism when itexplains that a sustainable approach to tourismmeans that neither the natural environmentnor the socio-cultural fabric of the hostcommunities will be impaired by the arrival oftourists. On the contrary, the naturalenvironment and the local communities shouldbenefit from tourism, both economically andculturally. Sustainability implies that tourismresources and attractions should be utilised insuch a way that their subsequent use byfuture generations is not compromised.

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Conclusion: Tourism is here to stay. Ithas been infected with a lot of evils, which,if not tackled in time, are going to be morallyfatal to the human community. We cannot bemere spectators in the face of all the evils intourism that stare us in the face. All of ushave a role to play. I would like to concludewith the observation made by Pope BenedictXVI in his letter to the 7th Congress onpastoral ministry in tourism, in Cancun,Mexico, in April 2012. He writes that thereare positive elements in tourism, yet aseverything, it is threatened by individuals whodo not have any scruples about the evils theycommit. In this regard he calls the peoplewho are dedicated to the pastoral care oftourism, he calls all those who are involvedin tourism, and he calls the “whole of theinternational community” to increase “theirvigilance and to foresee and opposeaberrations and evils afflicting tourism. TheChurch’s social doctrine, the promotion ofvisits “to works that arise from faith andexpress faith” and the search for human andspiritual development in free time are theareas the Pope has pointed out for an “ethical

and responsible tourism”. Sin that broke theharmonious relationship that existed betweenman and woman, humankind and God,humankind and nature is born of humankind’spride, disobedience and greed. Sin has invadedtourism and it manifests itself in diverse formssome of which we have discussed in thispaper. Jesus came to give us total liberationfrom sin and evil. Let us join hands with Jesusto liberate tourism from all sinful and evilmanifestations at the personal and structurallevels.

References:1. Coastal Regulation in India. Why do we need a

New Notification, 2008.2. Equations, the tour less taken…debates on

tourism, trade and globalisation, 2007.3. Equations, 2008, Rights of the Child in the

context of tourism – a compilation 2008.4. Tourist Statistics, 2010 & 2011, Goa, India,

Department of Tourism, Government of Goa,Panaji-Goa, 2012.

5. Tourism: An Ecumenical concern. EcumenicalCoalition on the Third World Tourism, 1988.

6. The challenge and prospects of Tourism in GoaToday, Edited and compiled by Ranjan Solomon,2009.

“I loved the different voices all singing one song, the varioustones and qualities, the passing lifts of feeling, rising upand going out forever. Old Man Profet, who was a differentman on Sunday, used to draw out the notes at the ends ofverses so he could listen to himself, and in fact it soundedpretty.”

— Wendel l Berry, Jayber Crow

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IntroductionGoa is blessed with 103 kms of golden

sands. From the little Querim in the North toPalolem in the South and adorned with anumber of fabulous beaches, like Anjuna,Vagator, Calangute, Morjim, Mandrem andArambol in the North and Bogmalo toMajorda, Colva, Benaulim, Varca andCavelossim in the South. Lots of tourists rushto Goa to enjoy the scenic beauty. Tourists justlove these beaches. Food is also available atthe beach side shacks and restaurants, atalmost every beach. From small guest housesto resorts to Five Star Hotels, anything andeverything is available for the beach lovers totake shelter. Transportation facilities are alsovery easily available.

The rich heritage adds on to the popularityof this tiny state of Goa. No other state canmatch the antiquity that Goa offers. ThePortuguese built heritage is evident – themagnificent churches like the Basilica of BomJesus and See Cathedral (Old Goa) and somany other churches. Ancient forts likeAguada and Tirachol. The tall standingtemples of Mangeshi and Tambdi Surla adorethe interior of the state. The unspoilt naturalbeauty in the interiors comprising of thefamous waterfall, the Dudhsagar, naturalhabitat of tropical plantation and theenchanting sanctuaries give joy to the naturelovers.

Feasts and festivals, celebrated throughoutthe year portray the cultural dimension whichis an integral part of the Goan Society. Music

Impact of Tourism* Sem. Jovial Fernandes

and dance is in the blood of the fun lovingGoans. The Carnival, the Shigmo, theMandes, Dekhni, Dulpods are enjoyed bypeople across religions. Goa is not onlyattracting tourists for the art, heritage andculture but also for its cuisine. The fish curryand spicy goan food served in their own wayby the local restaurants is very tempting.More importantly what becomes the core ofthe flourishing tourism industry in Goa is thehospitality of the Goans. All this shows thatGoa is one of the most visited and must visittourist destination in the world.

Impact of Tourism on EconomicsLocals invest a lot of money and resources

in the tourism industry. In return they earnhuge profits for the risks taken. They rent theirbikes to the tourists for 3,000/- to 10,000/- per month. Good Guest Houses are givenon rent for 15,000/- to 20,000/- per month.Even the electricity and other bills are paidby the guests. Looking at the large sum ofmoney, locals prefer to live in small huts inthe backyard and give their houses on rent.Small shacks, restaurants and Bars do notonly serve good food but also provideemployment for cooks, waiters, helpers, etc.The hotels provide accommodation, more soit employs locals to do the household workslike cleaning, gardening, etc. An uneducatedmale/female earns minimum of 6,500/- bydoing ordinary work for the hotels. The roadside mechanics, tea stall owners, vegetablevendors also have their share in this industry.

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During the months of September-October,Carpenters, painters, plumbers, masons are notavailable for local and their household works,as they are busy working for the shacks,restaurants, hotels owners, who are gettingready for the ‘Season’. Water sports is anotherattraction for the tourists.

The men in red on the coast line, the lifeguards, earn handsomely by engagingthemselves in providing safety for the peoplewho enjoy the warm sizzling waters of theArabian Sea. One cannot forget the Poder(Baker), the fishermen, and the garbagecollectors who do their regular jobs. Thegrocery shops, cold storages, cyber cafes,massage parlours, salons and spas when wespeak of economics.

Illegal activities like smuggling drugs,prostitution are not less in these areas, as itprovides fast money.

Truly the tourism industry has poured in alot of wealth in the economic sector. This hasbrought about a drastic change in the lives ofthe local people. Not only the people but thewhole state have benefited and is benefitingfrom the tourism industry. Tourism is truly ablessing for Goans in this regard.

Impact of tourism on EducationTourism has also affected the quality of

education in the coastal areas. It looks likeeducation is no longer an asset but its just anobligation for the youngsters. They feel thatminimum (just pass) education is enough tocommunicate with the tourists. Their aim isnot to be a doctor, engineer or lawyer, etc. butthey aim at petty jobs like room service,driving, waiters, etc. So, most attend classesjust for the sake of attendance and for passingthe examinations, therefore teachers areforced to teach only exam oriented content so

that the students can atleast pass. The masspromotion policy has also added on the causesfor the less number of intellectuals in theseareas.

Parents are examples for their children, butwhen the parents themselves are engaged inmaking fast money one can imagine thesituation of the children. Family is called thefirst school where the child starts to learn. Butthe parents are busy making money and haveno time to spend with their children and impartgood values. They have no time to monitortheir behaviour or check how they utilize theirtime. Since tourism provides seasonalemployment for the people many families renttheir houses to the tourist and they themselvesstay in a small hut in the backyard. There isvery little space in their huts for cooking,sleeping and studying. Also late night partiesin the neighbourhoods disturbs the sleep ofthese youngsters and the atmosphere that iscreated is not appropriate for studying. Theseare some of the reasons for the downfall ofthe quality of education in the tourist areas.

Lack of value-based formation at homeaffects the moral life of the youth and theyare attracted to a lot of bad habits like smoking,alcohol, etc. The idea of making fast moneyforces them to fall in the trap of drug business,prostitution, etc. Many are talented but theylack interest.

Impact of Tourism on the CatholicCommunity

We shall glance on the participation of theCatholics in the church or the activities of thechurch. In the months of November,December and January the number of peopleattending daily mass is less. As the tourismseason which is at its peak during these monthspeople specially the youth are employed in this

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business. Late night parties are organisedalmost everyday by different resorts, hotels,clubs, etc. Young people like to attend theseparties. Mostly our youth are engaged inserving the guests rather than enjoying theparty. They are forced to give more priority totheir work. Thus they work even on Sundays.None-the-less the churches are not empty.There are a lot of people attending mass onthe Sundays and even on weekdays but thereis minimum participation when it comes to anyactivities organised in the church during thisseason.

ConclusionWhat does the future hold for us in these

areas? There shall be lots of rich people butvery few educated. People will be leastinterested in preserving the culture andheritage. Our future generation will not be asmarter one. It will be a wealthy but lessworthy one.

Reference- Dantas, Norman, ed. The Transforming of Goa. Goa

: The Other Indian Press, 1999.- Solomon, Rajan; ed. The Challenges and Prospects

of Tourism in Goa Today. Bengaluru: Equations,2009.

“Educate a boy, and you educate anindividual. Educate a girl, and youeducate a community.”

¯ Adelaide Hoodless

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Joy of Evangelisation

MISSION ACADEMY 16TH JANUARY 2014THEME: THE JOY OF THE GOSPEL

The Seminary marked the solemnity of blessed Joseph Vaz, the Patron of our ArchDiocese with a Mission Academy. Along with other activities, the theme chosen for theoccasion was exposed by Sem. Myron Jeson Barreto, Sem. Roman Rodrigues and DeaconMario Carvalho. We have kept the style of exhortation and rhetorical exposition for ourreaders to have a glimpse of our annual function.1. The joy of the Gospel in words2. The joy of the Gospel in art3. The joy of the Gospel in institutional spaces

Editor…

THE JOY OF THE GOSPEL IN WORDS* Sem. Myron Jeson Barreto

IntroductionIn the beginning was the Word and the

Word was with God, and the Word was God.The Word became flesh and lived among us.The Word was Jesus, this Jesus preachedabout the kingdom through His Words. Thisvery Word and the words of Jesus arepreached by priests and lay people in manydifferent ways. This Word and words can becommunicated verbally and in writing. In thispaper, I shall specifically focus on proclaimingthe Word in organized settings, may be it aliturgical context, catechetical instructions,faith formation programmes, etc. Priests takelot of interest to prepare and preach wellprepared, biblically based sermons. The laityappreciates the priests, but at the same timethey get bored. They feel the homily is lengthy,

repetitive, not inspiring or insightful, not basedon the Word of God, etc. The catechists toowho proclaim the Word of God at the Sundayschool complain that the children do not listento them. Do catechists prepare and proclaimthe Word of God, the Joy of the Gospel to thechildren? The same may be said of other layministers of the Word.

The homily is the living commentary onthe word of God. It is necessary for thenurturing of the Christian life.1 It is the taskof priests as co-workers of the bishops topreach the Gospel of God to all men.2 It isan essential ministry of the priest that revealshis faithfulness and love to his vocation. Boththe laity and the ordained minister sufferbecause of the homily: the laity from havingto listen to them and the clergy from having

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to prepare and preach them. Same is theexperience of the Catechists. Pope Francismakes a mention of the nature of the homilyin his first Apostolic Exhortation EvangeliiGaudium3 in the Nos. from 135-159. Takingfrom the above mentioned document of thePope, I present the insights of the Pope toproclaim the joy of the Gospel in words, whichis the duty and responsibility of all of us. Ifthe Pope discusses at length the topic ofproclaiming in word necessary, let us take itseriously and listen to what he wants to tellus and revive our interest in the ministry ofproclaiming and preaching, whether as priestsor as lay faithful.

How should we proclaim?a) The proclaiming should be brief and avoid

taking on the semblance of a speech or alecture. A preacher may be able to holdthe attention of his listeners for a wholehour, but in this case his words becomemore important than the celebration offaith. (Evangelii Gaudium, 138)

b) The proclaiming should be like themother’s conversation. The church isa mother and the preacher preaches asthe mother speaks to her child. Like themother, the preacher should know whatmust be said and how to say it. Mother’slanguage is a kind of music, which inspires,encourages, gives strength andenthusiasm. (Evangelii Gaudium, 139)

c) The closeness of the preacher isrevealed in his warmth of his tone ofvoice, his unpretentious manner ofspeaking and the joy of his gestures.(Evangelii Gaudium, 140)

d) The preacher needs to look at peoplewith joy. The preacher should enjoytalking with his people and communicate

that same enjoyment to his listeners.(Evangelii Gaudium, 141)

e) It should be a heart to heartcommunication, should set hearts onfire. (Evangelii Gaudium, 142)

f) Preaching should be a synthesis whichkills boredom and inspires heartfelt fervor.(Evangelii Gaudium, 143)

The Pope proposes the following Methodto prepare ones Ministry of the Word1) Give entire attention to the biblical text:

time, interest and undivided attention,environment of serene concentration.(Evangelii Gaudium, 146)

2) Personal familiarity with the Word ofGod. What is the word telling mepersonally? People prefer to listen towitnesses. People want preacher to talkof a God whom he knows and are familiarwith. (Evangelii Gaudium, 149)

3) Lectio divina means prayerful reading ofthe Word of God and allowing it toenlighten and renew the reader. Whatdoes the text say to me? What is it aboutyour life that you want to change by thistext. (Evangelii Gaudium, 152)

4) The preacher needs to sense the pulseof his parishioners/students. He needsto keep his ear to the people and todiscover what it is that the faithful needto hear. A preacher has to contemplate theWord, but he also has to contemplate hispeople. (Evangelii Gaudium, 154)

What contributes to an effectiveproclamation?- Use images in proclaiming. An image

makes the message seem familiar, closeto home, practical and related to everydaylife. (Evangelii Gaudium, 157)


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- Simplicity of language. (EvangeliiGaudium, 158)

- Thematic unity, clear order and correlationbetween sentences and grasp themessage. (Evangelii Gaudium, 158)

- It should be positive which offers hope.(Evangelii Gaudium, 159)

Challenges1. We need to take the Pope seriously

because people/students complain, theysuffer.

2. Not just because the Pope tells or people/students complain, but because it is myduty and responsibility to proclaim andpreach with due preparation.

Conclusion“If I proclaim the gospel, this gives me

no ground for boasting, for an obligationis laid on me, and woe to me if I do notproclaim the gospel.” (1 Cor 9:16). We areduty bound to proclaim and the Popereiterates the same. Let us renew our interestin the same. As worthy preachers of theLord, let us fulfill our duty and responsibilityto proclaim and preach with due preparation.Let us also spend time in personal prayer

asking Gods grace and the gift of the HolySpirit to guide us in our contemplation andpreaching the Good News through our words.

Endnotes:1 General Instruction of the Roman Missal and

General Norms for the L iturgical Year and theCalendar. (Bangalore: Kristu Jyoti Publications,2002), 28.

2 Second Vatican Council, Decree on theMinistry and Life of Priests Presbyterorum Ordinis,4.

3 The joy of the Gospel. Given in Rome, at St.Peter ’s, on 24 th November, the solemnity of ourLord Jesus Christ, and the conclusion of the Yearof Faith, in the year 2013.

4 Sebastian Elavathingal, “Inculturation & ChristianArt”- an Indian perspective, Rome, 1999, p. 306

5 Seby Mascarenhas, “Euntes Docete” – the Sacredin Art, ITI, Pilar, Goa, 2002-03, p.21

6 Seby Mascarenhas, “Euntes Docete” – the Sacredin Art, ITI, Pilar, Goa, 2002-03, p.70-71.

Bibliography:1) “Pope Francis,” Apostolic Exhortation Evangelii

Gaudium, 24 November 2013.2) Flannery Augustin. Vatican Council II: The

Conciliar and Post Conciliar Documents. Bombay:St. Pauls, 1997.

3) General Instruction of the Roman Missal andGeneral Norms for the Liturgical Year and theCalendar. Bangalore: Kristu Jyoti Publications,2002.

“Unity without uniformity,community without conformity.”

— Mac MacKenzie


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JOY OF THE GOSPEL IN ART* Sem. Roman Rodrigues

IntroductionJoy is the inspiration, motivation and goal

of art1. Jyoti Sahi, the best known modernartist in Christian circles, writes “Artcelebrates the incarnation, because it onlydepicts what has happened in the past butalso through the image it helps us feel thatChrist is present among us today.”

Art encapsulates various concepts;music, writing, dancing, painting, etc. But I willconfine myself to the painting as art. RacholSeminary and painting as art hasmajestic paintings adorning its ancient walls.

Angelo Fonseca, very few people in Goahave heard this name. But Rachol Seminaryhas become a cradle of memories of AngeloFonseca. In this paper I shall present howAngelo Fonseca endeavoured to spread thejoy of the Gospel through his Art.

Angelo Fonseca: A Bio-SketchJose Nicolau Angelo da Fonseca was

born on 6 th December 1902, among 17children, he is a last child born to LuisBonaparte Albin da Fonseca and MariaDelfina Isabel Fernandes, in the village of St.Estevao.

He studied in Shanti-Niketan underRabindranath Tagore in Kolkata, Angelo wassubsequently condemned and expelled fromGoa by the Portuguese Colonial Governmentfor his paintings; he had painted the VirginMary in a traditional Goan Sari (Kunbi).

He lived and painted in Pune forseventeen years until he married Ivy Menezes

in 1951. His only daughter Yessonda wasborn in 1957. Fonseca was a prolific andversatile painter; carved on wood, slate,worked on scrolls, stained glass, waxdrawings, pencil sketches, baked clay. He hasover 1000 water colours and oils; murals andpaintings at different places.

The pioneering work of A. Fonseca, theFather of Indian Christian Art, need profoundappreciation, as it brought inculturation to thesoil of Goa, even before Vatican II, usheredin a theological revolution, while thePortuguese still ruled Goa.

Themes of PaintingsAngelo is said to be a deeply religious

person. His works of art contain deepspiritual colour, as well as a wideunderstanding of the Christian faith. He usedfine lines and sedate colours to evoke peaceand calm in the beholder2. Angelo didn’t writemuch about his art and the authentic principlesthat govern his works. But one of his essaysclearly mentions, his importance in his works,i.e. the Christian message should be expressedin a style of art that would embrace thecultural traditions of a future India.

It is often stated that Angelo practiced aversion of the wash technique, but thistechnique is not found in a rigid sense in hispaintings. Painting Christ in an Indian style,some felt that, it would betray the historicroots of their religion. Fonseca faced severecriticism for painting Christian themes withIndian settings.


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The events in the life of Christ and hisparables are powerful themes which arerelevant to all times and cultures, and they aremeaningful to all the spheres of life.

The historic building of Rachol Seminary,witnesses this sense of Angelo Fonseca. Theinfirmary corridor of the seminary is ruled bynine of his paintings, which depicts differentscenes of Jesus’ life. Namely, theAnnunciation, the Nativity, flight to Egypt,Mother of God, Mary at the foot of the Cross,Jesus’ trial before Pilate, The Ascension, thePentecost, and St. Thomas Baptising the newconverts.

In words of Fr. Victor Ferrão, “A.Fonseca’s Indianized Christian Art spoke inthe language we Indians could easilyunderstand. The paintings in Rachol seminaryeffectively shrink our time, as we are enabledto anticipate the heavenly future in thealphabets of this world.”

Now let us dwell, in his few paintings toget glimpse of his brush strokes.

All these paintings consists of biblicalfigures, which are portrayed in an Indian style,particularly if we have a look to their colourof skin, dress, hair, etc, the Indianness doappeal our eyes. Many of his paintingsincorporate Christ and the Bible

The annunciation: Angel Gabrielannouncing the good news to Virgin Mary. Ifwe have a closer look to this painting, thewindow in the background and the design itcontains, speaks of the Indianness. The sittingposition of the Mary is in the vipasanaposition. This is the only painting among thenine in which Mary is presented havingvirgin’s look. Noticing angel Gabriel willremind us, of a Gene of Alladin, from theArabian Knights, coming out from a chirag,

as the bottom of the Angel Gabriel has atipped ending. The angel will also hint us tothe Indian Pari carrying a magical staff in herhand, as angel is seen carrying some sort ofstaff or a flower.

Nativity; this scene includes Mary andthe Child Jesus in the manger. Let us have alook to the setting and the properties displayedin this scene. The mat or the shatrangi onwhich mother Mary is sitting is typical Indianand the water pot besides Her, also gives theonlooker an Indian feel. The bangles on herhand, along with the sari, the typical Indiandress also edify the Indian beauty.

Mother of God: This is a simplepainting of Mother Mary carrying a childJesus, but has lot to utter. The first thing thatcaptures our eyes, while seeking the Indianelements in this painting, is the national flowerof India; a lotus. Mother Mary is made tostand in the pond surrounded by lotuses. Andone of which is also spotted in her hand. Sheis given a calm look, with a long face and longeye brows. So also middle parted hair, tied upand loosened hair at both sides, articulateIndianness.

Trial before Pilate; This scene has lotsto contribute to the Indianness of the paintings.But I will restrict to only few of them. Raisingour eyes toward the wife of Pilate; Cleopatra,she is ornamented with the crown, banglesand a necklace, giving her an Indianappearance. The dress of the soldier with aturban on his head, represents a Indian soldieror a sipay of the Shivajians era. Thestructure of the palace also represents thepalaces of the great kings and rulers of Indiaof those times. The sitting position of Pilateand Cleopatra with folded legs speaks oftypical Indian style. Alongside there is a dasi


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or a maid servant carrying a jar of water ina tray. What appeals is the jar and the dressof the dasi.

Pentecost: the scene depicts thedescent of the Holy Spirit on Mary and theapostles. In the background of this outlook,the two giant pillars on both the sides presentan Indian panorama. The eyes capturingdivlleo or the lighted lamps highlight thedistinctive Indian feature. We also need toobserve the patt or the stool on which Maryis sitting. The position in which Mary as wellas other apostles are squatting, directly pointsout the Indian yogik positions.

Painting Gospel: A ChallengeBeing the first in this arena obviously

brought many oppositions and criticism fromvarious angles. The task of an artist, speciallythe Christian artist is very challenging. Anyindividual artist having its cultural and socialimpact tries to express Christian faith in thelanguage of his own culture. Only few artiststake the risk of depicting the Christ-Image intheir innermost, authentic human experiencethrough their works. Making use of typicalaspect, Christian art runs the risk of beingidentified with Hindu or Buddhist art.

Identity: doubt of evangelization,whether Jesus of Nazareth, Christ, true Godor some Indian sadhu in saffron garb?

Catechetical challenge: various artforms which are culturally sensitive can beused to convey the gospel message moreenriching.

Psychological challenge: art is ameans of releasing the bottled up feelings ina person, by which he/she gives vent to onesemotions. So it is a challenge to use art fortherapeutic purposes.

Spiritual challenge: “art has aformative role in the development of IndianChristian consciousness as a Christian as wellas Indian. It is the natural means of individualcommunication, expression and self-realisation, as a means of inner spiritualcommunication it has to be necessarilysymbolic.” So it is at the core of spirituality,the bhakti that the true meaning of art lies3

General Challenge: some of us presenthere, have an artistic talent and a profoundaesthetic sense. Probably due to lack of time,lack of resources, lack of desire for solitudeand reflection, lack of knowledge of theprevailing art forms, lack of training, weremain raw and never appear as refinedartists. The natural sense of appreciation ofart forms dies.

Conclusion:To conclude, Angelo Fonseca had the

courage to stand for his vision - of a new andvibrant India based in its age-old spiritualtradition expressed through his art. So today,we too are being challenged to share the joyof the gospel through art.

Bibliography:1. Elavathingal Sebastian, “Inculturation

& Christian Art”- an Indian perspective,Rome, 1999.

2. Mascarenhas Seby, “Euntes Docete”– the Sacred in Art, ITI, Pilar, Goa, 2002-03.

Endnotes1 Sebastian Elavathingal, “Inculturation & Christian

Art”- an Indian perspective, Rome, 1999, p. 3062 Seby Mascarenhas, “Euntes Docete” – the Sacred

in Art, ITI, Pilar, Goa, 2002-03, p.213 Seby Mascarenhas, “Euntes Docete” – the Sacred

in Art, ITI, Pilar, Goa, 2002-03, p.70-71.


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THE JOY OF THE GOSPEL ININSTITUTIONAL SPACES

* Deac. Mario Carvalho

Introduction:Following the missionary commission

of Jesus (Mk. 16:15), the disciples wentfar and wide to preach the gospel. Itwas the zeal and joy within them thatmade them to leave no stone unturnedfor the sake of Christ. They wanted tobe the salt, light and leaven o f theGospel. The used all possible fora andmedia to proclaim Christ.

In this study, an attempt is made todecipher the use of social institutions toproclaim the joy of the Gospel. One ofthe effective ways of making the Gospelmessage more profoundly present is thecreation of social institutions.

Distinct Images Of Jesus:Jesus addressed the human problem

from the perspective of his propheticalmysticism and even paid for it with hislife. Just as Jesus presented God to thepeople in the way he lived, namely, ingiving food to the hungry, health to thesick, hope to the hopeless, freedom to thesinner and life to the dead. He himselfwas the Good News. We too have tobecome the good news that we want toproclaim, not by our words but by ourlife. As followers of Jesus, we have thesame responsibility to address the humanpro b lems o f t oday from the sameprophetical and mystical perspectiverather than being preoccupied with theChurch membership. We proclaim Christ

through the use of place. Here we shallanalyze the joy of the Gospel expressedin three kinds of Institutional Spaces,thus portraying Jesus Christ in threedistinct images.

Jesus as a TEACHER in educationalinstitutions: Jesus taught the truths ofeternal life wherever he was. He revealedthe secrets of life with authority. A goodteacher inspires and more so empowersothers, Jesus empowered the little ones.The church too has used educational spacesto manifest Christ as a teacher. Accordingto the Archdiocesan Directory, 2013-14,there are 09 colleges, 19 Higher SecondarySchools, 124 High Schools, 27 PrimarySchools, 14 Pre-Primary Schools, 21Technical institutions and 2 Special Schoolsin Goa managed by the Archdiocese or theReligious men or women. The joy of theGospel, Jesus as the teacher is expressedin the educational spaces.

Jesus as a HEALER i n hea l thcare: Jesus was sought by people of allthe walks of life to redeem and freethem from the burden of physical illnessand demonic and powers. Jesus restoredto health people inflicted with all types ofinfirmities. The church is the instrumentof healing and takes up the ministry ofhealing by setting up wellness spaces,thus bringing the joy of health. Accordingto the Archdiocesan Directory, 2013-14,the re a r e 09 hosp ita ls and 09dispensaries for physical well-being and


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12 Retre a t Ho uses fo r sp ir it ua lwellbeing. Jesus is the healer of thewhole person, body and soul.

Jesus as a SOCIAL WORKER insocia l welfare services: J esus wasalways concerned of the less fortunateand gave them pride of place in his socialministry. He was concerned of the poor,marg ina lize d , ou tc asts , r e ligio uslyunclean. The church has engaged herselfin numerous social welfare activities.Acc ord ing to the Archd ioce sanDirectory, 2013-14, there are numeroussocial welfare activities and institutions.There are 19 hostels, 15 homes for boys,17 homes for girls, 24 homes for theaged, 05 rehabilitation centers and 05homes for the destitute. Besides theseCar itas Goa and Council for SocialJustice and Peace continuously work tojoin the struggles of the people in theirquest for justice, peace and harmony.

Challenges:The challenge is to introspect how do webecome the Joy of Gospel through ourinstitution. Hence I pose a few profoundquestions.1. How much evangelical these institutional

spaces and the personnel workingtherein have been? Have they beeninstruments/channels of evangelization?Do they have the clear vision of Jesusor look for prestige, power andprivileges for themselves. Are theyGod-centered as Jesus was walking infaith and be the embodiment of Jesus’compassion?

2. How joyful have the evangelizersworking in these institutions been? Dopeople who encounter these institutions

experience this joy. Have Christs’faithful (Clergy and laity) been joy-filledwitnesses?

3. What have been our achievements asevangelizers in these spaces? It is notjust quantifiable but qualitativelyprofound impact that is more important.

4. Jesus is the Universal Savior. Thoughwe not failed to present Jesus as ateacher, healer and social worker, howcan we present Him as the Savior?

Conclusion:We are called to Evangelize Spaces

by be ing evangeliz ing sp aces , byconverting secular spaces into sacredspaces. We are invited to join hands withpeop le of good will cut t ing acrossreligions and ideologies and address thehuman concerns, and then perhaps morepeople might follow the Jesus Movement.Was not Jesus’ focus the kingdom ofGod? May be we will have to revisit thegeographical locations of our institutionsin Goa. How many of them are locatedin the lesser developed areas of Goa?For instance, how many schools arelocated in Pernem, Satari, Canacona,Bicholim and Sanguem? Are not these allare chiefly located in the old conquests?This tells us how much missionary arethese institutions. It is for us to expandour horizons and take these institutions tothe missionary spaces in Goa.

Bibliography:1) Archdiocesan directory 2013-2014,Verna:New

Age Printers,2013.2) Joseph, Mattam.”Being Church in Asia; New

evangelization and Challenges,” NewEvangelization, Asian Perspective:202-203.


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Biblical Vistas

1. Introduction:

The theme of blood reminds me of afilm that I had watched on ArchbishopOscar Romero. There is a particularvisual of the movie that I want to makea mention of. The film beautifully depictsthat after the words of consecration,when Archbishop Romero lifted up thechalice, he was pierced with a bullet. Theprecious life giving blood splashed bothfrom the chalice in the air and from theArchbishop’s chest. The blood was shedfor protecting, preserving and respectingb lo od ( Life) o f t he p eop le fac inginjustice.

Blood is the bodily fluid in animals thatdelivers necessary substances such asnutrients and oxygen to the cell andtransports metabolic waste products awayfrom those same cells. In Biblical writingsblood is understood as bearer of life (Lev17:11), hence, to shed blood meant to takesomeone’s life.

In this paper an attempt is made toexplore the concept of blood in the SacredScripture. This assignment highlights threeimportant aspects of blood in the OldTestament (OT) and the New Testament(NT) namely, the Paschal deliverance,Covenant and the Day of Atonement.

BLOOD

* Sem. Melvin Fernandes

Finally, the relevance of blood is exploredin the current context.

2. Etymology:The Hebrew term for blood is ‘dâm’ in

the Old Testament. In the plural it refersto a deed of blood or blood guilt. An ’isdâmim is a man who has burdened himselfwith blood guilt on account of havingcommitted a murder or been guilty of someother transgression punishable by death.The gô’êl haddâm is the blood avenger.

3. Blood in the OT:There are various connotations to blood

that we can enumerate from the OT. Lifeis identified with blood (Lev 17:11).Shedding innocent blood represents aconstant threat that it will come back uponthe murderer, thus destroying him (Deut19:10). Vengeance of blood was consideredas a normal legal procedure and evenenjoyed Divine sanction. God defends thelife of the just since “precious is their bloodin His sight” (Ps 72:14). In the consecrationof person (priests) and things (altar,sanctuary) smearing with blood had aconsecratory significance (Ex 29:15-26;Lev 8).

In the religious consciousness of Israel,blood is a multifaceted reality. Among the

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different uses and symbolisms of blood wecan trace a threefold religious significanceof blood among the Israelites.

a. Blood has a protective value:During the time of Exodus (Ex 12:1-14), thesprinkling of blood on the door post of theJewish houses gave them an identity andprotected them from the destroyer. Thefestival of Passover thus commemoratesthe protective role of blood. The people ofIsrael experienced the power and presenceof the liberator God who redeems themfrom slavery. Crossing of the Red Sea alsowas another act of deliverance from death(Ex 14:5-31).

b. Blood also has a unitivefunction: The Sinaitic Covenant is a directconsequence of the blood splashingceremony, wherein Yahweh and peoplelived together in a covenantal relationshipof love and fidelity (Ex 24:1-8). God entersinto relationship with His people in such away that both are inseparably united.

c. Blood has a purificatory role: Therite of expiation from sin, is manifested inthe solemn ceremonies of the Day ofAtonement (Lev 16:11-19). The sacrifice ofpurification removed the pollution incurredby sin, purified persons, the community, thetemple, altar and land and established onceagain the fellowship between God andhumans. Hence we can conclude that thesacrificial blood protects (Passover), unifies(Sinaitic Covenant) and purifies (Day ofAtonement).

4. Blood in the NT:In the NT blood is the symbol of the

redemptive death of Jesus. Jesus is theservant of the Lord who made an offeringof Himself for the ransom of many. The

concept of blood revolves around theatoning death of Jesus. We can drawparallel references to the three importantthemes of the OT i.e. Paschal deliverance,Covenant and the Expiation.

a. Paschal deliverance: “For youknow that it was not with perishable thingssuch as silver or gold that you wereredeemed from the empty way of lifehanded down to you from your forefathers,but with the precious blood of Christ, a lambwithout blemish or defect”(l Pet 1:18-19).Christ’s self offering was a ransom paid forthe liberation of many (Mk 10:45). Goddelivered His people with the precious bloodof Christ. “I have come that they may havelife, and have it to the full. I am the GoodShepherd. The Good Shepherd lays downhis life for the sheep.” (Jn 10:10-11)

b. Covenant: “This is my Blood of thecovenant (Mk 14:24). Like the OldCovenant that became operative throughanimal blood, Jesus founded the NewEternal Covenant with His own blood. InLk 22:20, “New Covenant in my blood”, anallusion to Ex 24:3-8, Jesus establishes anew bond between God and people whichis symbolized by His blood poured out tosave people. As a legacy to Hiscommunity, He institutes the Eucharistreplacing the Passover meal. The Passoverthus, assumes a new meaning with theredemptive dimension of Jesus’ deathwherein the simple bread and wine istransformed into the new reality of Hisbody and blood which was to be broken andpoured out for many.

b. Expiation: “........ and the blood ofJesus His Son cleanses us from all sin” (1Jn 1:7). What could not be effected by thesacrifices of the OT, that is, the remission

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of sins, was worked by Jesus, the trueEternal High Priest, who entered theHeavenly sanctuary shedding His ownblood. “Behold, the Lamb of God, whotakes away the sin of the world” (Jn 1:29).

5. Today’s Context:a. Blood symbolizes relationship. In

the OT the blood splashing ceremonyunified people to God. Since all people arecreated in the image and likeness of God,humanity shares in the universal fatherhoodof one God. Consequently tracing our originin one God we also share in the universalbrotherhood and sisterhood. Therefore allhuman persons are equal in dignity and notjust exclusive to the blood relationships orkinship.

b. A typical expression, “By thesweat of our blood” denotes the varioussacrifices, pain and labor we undertake,which pass by unnoticed due to ourindifference and ingratitude. Bloodexemplifies the sacrificial aspect which isvery much part of our life and living.

c. The blood of the martyrs is theseed of Christianity. Martyrdom representsa high point of witness to moral truth.Blessed Pope John Paul II urges all of usto suffer martyrdom in our day to day life.Martyrdom amounts to carrying of ourdaily crosses the self-emptying illustrated inthe Kenotic Theology of Paul. (Phil 2:6-11)

d. Many people feel like donatingblood to others, while many others have thethought of giving blood. But very few areactually doing this charitable act. Blood

donation is a heroic gesture towardshumanity, in showing love towards theneedy. It perpetuates life.

e. The Eucharistic blood challengesus as an act of fa ith, like the bodyimmolated and blood sacrificed for humannourishment, to give our body and our bloodto suffering and to pain like Christ not forself, but to bring about justice and peacefor our people.

6. Conclusion:The protective, unifying and atoning

character of the blood reaches its climax inthe NT with the self-emptying of JesusChrist. The redemptive death of Jesusconstantly echoes in our ears at everyEucharist to be broken and be poured outfor all of humankind. The Theology of bloodchallenges us to cultivate and then movebeyond from an attitude to an act, from aspiritual insight to a way of life.

References:1. Bermejo, Luis M., Body Broken and Blood

Shed, Gujarat Sahitya Prakash, Gujarat, 1986.2. Brown, Raymond E. (ed.), The New Jerome

Biblical Commentary, Theological Publicationsin India, Bangalore, 2004.

3. Buttrick, George A. (ed.), The Interpreter’sDictionary of the Bible, Abingdon Press, NewYork, 1962.

4. Gonsalves, Francis, Body Broken for BodyBuilding, St. Paul Press Training School,Mumbai, 2013.

5. Mckenzie, John L., Dictionary of the Bible,Asian Trading Corporation, New York 1965.

6. Schmidt, Werner H., The Faith of the OldTestament, Westminster Press, Philadelphia,1982.

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I. Introduction:Water, as one of the elements which is

believed to constitute the natural world,gains a centrality in the universe to theextent that, all living things, including humanbeings are made up of 60% to 70% of waterin them. Water is not merely beautiful andcomplex but forms an integral part of theworld. It is a free gift of God to us. It isconsidered as a life giving source, and as aresult of such an understanding it is used asa potent symbol in most religions especiallyin our Christian liturgy. It is a part of God’screation and therefore worthy of ourrespect. When we are at a point whereinwater is gaining not only environmentalsignificance but also economic and politicalimportance too, we shall also try to see itstheological importance and centrality.

2. Water - Its symbolism in the Bible:The Bible is pregnant with a great

symbolism of water in it. It is considered asone of the most fertile symbols in the Bible.Some of the examples in which water takeson symbolic importance are as follows:

2.1. Water used for Baptism:Usage of water for Baptism is not a new

idea rather it was used for this purpose frommuch earlier times especially during the timeof John the Baptist who prepared the wayfor the Messiah by proclaiming the baptismof repentance and also baptized Jesus in thewaters of Jordan when he came to him (Mt3:13-17). In Jn 3:5, Jesus insists on thenecessity of spiritual birth for the kingdom

WATER IN THE BIBLE* Sem. Dyrel Dias

of God which is the possession only of thechildren of God. Most of the baptismaloccasions that we find in the bible are foundin the New Testament but according to Jn4:2, Jesus himself never baptized anyone: itwas rather his disciples who did so. St. Peterin his first letter also asserts the savingcapacity of baptism (3:21). In Eph 5:26. Heb10:22, the predominant idea is that ofBaptismal cleansing.

2.2. Water - symbol of Purification /Cleansing:

From times immemorial water has beenregarded as an agent of purification andcleansing. In the ceremonial system washingwas a prominent feature. We see this inmany occasions in the Bible. Some of whichare: Priests were washed at theirconsecration (Ex 29:4), Levites too weresprinkled with water (Nu 8:7), and specialablutions were demanded for the chief prieston the Day of Atonement (Lev 16:4, 24) andof all men for the removal of ceremonialdefilement. The laver before the tabernaclewas a constant reminder of the need forcleansing in the approach to God (Ex 30:18-21)1. Isaiah, akin to Jesus, insists on theneed of not only physical cleansing but moreof moral cleansing of one’s life (1: 6-17). Inthe New Testament we also see theconnection of water to purify, in the eventof Pilate’s ritual hand washing during Jesus’trial (Mt 27:24).

2.3. Water - symbol of healing / miracles: Water, to our sensory cognition may

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seem as very simple but it has much greaterpower to the point of even bringing abouthealing and miracles. In the Old Testament,one of the prominent example wherein waterserves as an agent of healing is in 2 Kings5, where Naaman, the commander of thearmy of the King of Aram was healed ofhis leprosy after having told by Elisha towash himself in Jordan river for seven times.In the New Testament in Jn 9:1-12, we findJesus healing the man born blind by usingwater (spat) mixed with dirt and tells him togo and wash himself in the pool of Siloam.Once again we find Jesus in Jn 5:1-9, healingthe crippled man at the pool of Beth-za-tha.Although we do not find Jesus using waterin this event to heal but we find the textclearly telling us about water as havinghealing powers and was treated withrespect. We also find in Jn 2:1-12, the firstmiracle of Jesus Christ of changing waterinto wine at his mother’s request.

2.4. Water - symbol of Destruction:The beautiful and serene face of water

can also put on the face of a monster ofdestruction. It can lead to grave danger tolife and can even bring about death. Thestory of the floods, the drowning of theEgyptians in the Red sea and the generalfear of the sea (which is considered as anevil in the biblical scenario) and the deepwaters, expressed by the Psalmist in (18:16,32:6, 46:3) etc, indicates that, water couldin Yahwehs’ hands, be an instrument ofjudgment, although at the same time therewas the thought of salvation through dangerfor the faithful people of God (Is 43:2,59:19)2.

2.5. Water — symbol of life / blessings:

Water, in its most basic sense presentsitself as the source of life and throughoutthe Bible, we find that it not only gives earthlylife but also eternal life as the supremeblessing of God (Jn 4:14, Rev 7:17). Itsymbolizes spiritual refreshment (Ps 23:2,Is 35: 6-7) and also spiritual need (Ps 42:1,63:1). In Ez 47:1-11, the waters that pouredout from under the threshold (of the temple)represents the unrestricted flow ofYahwehs’ blessings upon His people. Andfinally we also see Isaiah being inconformity with the idea of God, guiding thepeople who trust in Him to the spring ofwater, quenching their thirst for eternity (Is49:10).

3. Jesus as the living water:In the gospel of John (4:14), presents

himself as the living water, leading to eternallife to the Samaritan woman. Jesus poursout His love upon all of us like an unendingspring of water. He not merely tries to satisfythe spiritual or physical hunger of theindividual, but causes in the individual, theliving water to flow on, to support andpromote the well being of the others. Thisidea is put forth by Jesus also in Jn 7:37.God, according to the letter of St. Paul toTitus has saved us all through Jesus, throughthe water of rebirth (Tit 3:5).

4. Other uses of water in the Bible:Drinking (Gen 24:43), washing (Gen 18:4),

ordination (Ex 30:11-20), sanctification (Eph5:26), business (Ps: 107:23), used for a testby Gideon (Judg 7:47), vegetation (Deut11:10-11), service (Jn 13:5) etc.

5. Today’s scenario:Journeying through the Biblical context

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we can notice that water had been usedsacramentally in the Bible, especially forbaptism. Today also, in the Christian liturgy,at least in two sacraments that is in theEucharist and baptism, water plays aneffective role with a much betterunderstanding of its symbolism in them. Itis also sometimes used for the purificationof people during the penitential rite in themass.

Jesus through his words and deeds andeven by his sacrifice on the cross becameand gave himself to us the living water ofeternal life. Today as we form ourselves forHis ministry, we too are called to be the livingwater to others by our words and deeds andnot remain stagnant, to show them the wayto our redeemer and to give itself for othersas Jesus did at Calvary.

As God, through Moses led the peopleout of Egypt by dividing the Red sea, whichin a way preventing them to go to the otherside, we can also reflect on ways of leadingour people to move on in their lives in spiteof difficulties and problem (which are a kindof blocks) by the grace of God.

Water has both creative as well asdestructive powers. In the Bible, destructionthrough water was because of disobedienceto God by the people. Today also, due todisobedience to God’s command to protectand safeguard our ecology, we see a lot ofdestruction through water in the form oftsunamis or floods (like that of Uttarakhand).Today we have commodified this resourceto be traded, used and abused for our ownselfish gains. As humans and as children ofGod, we all have a right to have access topure water. Therefore as a free gift of Godto us we need to imbibe an attitude of respectand concern towards this resource.

6. Conclusion: For centuries together water has been a

vital resource for most life forms, especiallythe human beings without which one cannotsurvive for long. Generally in the Bible wecan see an attitude of respect towardswater. So too we are called to develop andnurture in us an attitude of respect andsensitivity towards this great resource. Inmany important aspects of Christian living,water is experienced as intensively alive,part of God’s creation and therefore worthyof our respect.

Endnotes:1 I.H. Marshall and others, New Bible Dictionary

(U.K.: Inter-varsity Press, 1962), 1232.2 Marshall and others, Bible Dictionary (U.K.:

Inter-varsity Press 1962), 1232.

Bibliography

Brown, Raymond E, Fitzmyer, Joseph A andMurphy, Roland E. The Jerome Bib licalCommentary. Bangalore: Theological Publica-tion India, 1989.

Felix, Micheal Maria. God on the seashore.Bangalore: St. Paul Press, 2009.

Fernandes, Maverick. Living sustainability.Goa: New age Press, 2012.

Leal, Robert Barry. Through ecological eyes.Mumbai: St. Paul Press, 2009.

Marshall I.H. Millard, A.R., Packer, J. I andWiseman, D. J. New Bible dictionary. U.K.:Inter-varsity Press, 1962.

Menezes, Ru i De. Israel and the world .Mumbai: St. Paul Press, 2011.

Morissette, Herve. Spring of living water.Bangalore: St. Paul Press, 1999.

Wolverton, Basil. The Bible story. California:Ambassador College Press, 1962.

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1. INTRODUCTION:‘He is a snake in the grass, don’t

trust him!, He is as crooked as a snakeor as dangerous as a snake!’ If we stopfor a while and analyze our use of language,we will notice that most of the time weportray a serpent or a snake as a devil.Even in the famous movie, ‘Passion ofChrist’, the director (Christian), Mel Gibson,uses serpent to play the role of devil in thegarden Gethsemane where in no Gospelnarration, the role of a serpent ismentioned. This makes me think thatserpent is viewed as evil or symbol of devil.Even some of the Christian preachers areholding this above view point. Our countryis a pluralistic country where serpent isworshipped as a god in some of thereligions. Taking these things into account,this paper will understand and try to dosome exegetical studies (NRSV catholicedition is used) and see the role of a serpentand its multi-dimensional character.

2. A GENERAL BIBLICALBACKGROUND ON SERPENT:A Serpent is a reptile that has a head, a

body and a tail but no limbs and it moves overground on its belly. Many similes are used inthe Bible such as, serpents flickering tonguesare often described as licking or eating thedust (Gn 3:14; cf. Is 65:25; Mi 7:17 and Pr30:19). Nations are compared to it and aresaid ‘creeping like serpents, (Mi 7:17) and theEgyptian flight from the battle is seen like ahissing serpent down its bolt-hole (Jer46:22).Comparisons like harmfulness of the

SERPENT: A MULTI-DIMENTIONAL SIGN* Sem. Onasis D’Cruz

wicked (Dt 32:33), a metaphor for a foreignoppressor (Is 14:29). A serpent bite could alsodepict war and famine, feature among Divinejudgments and punishments (Num 21:4-6; Jer8:17; Am 9:3), and deliverance from this couldbe granted to God’s servants (Mk. 16:18; Lk10:19; cf. Acts 23:3-6).

The general word for serpent is ‘nasap’but Hebrew also possesses several otherwords for serpents. The olden word forserpent was ‘peten’ (Dt. 32:33, Is. 11:8)1

3. THE INFLUENCE OF ANCIENTNEAR EAST:One can easily find a lot of similarities

and influences of the Ancient Near Eastculture in the Bible. With regard to our topicof reference, Serpent in these areas wasassociated with deities and was depicted instatues and painting with various gods andgoddesses. It was also liked with theirmythologies and other cults. The repeatedshedding of skin made the serpent a symbolof continuity of life in certain cultures. It wasconsidered as a symbol of protection, of eviland of fecundity. In Mesopotamia, the greatsea serpent was known as a symbol for eviland chaos. (References to Leviathan andRahab – Is 27:1; Ps 74:14; Job 26:12). Therewas also an understanding that thesecreatures were enemies of God and God’speople.

3.1) Babylonian Gilgamesh Epic:Gilgamesh was very much known for his

intellect and wisdom and for this reason agoddess called Istar was very mush

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fascinated and wanted to marry him. ButGilgamesh refused the offer, as a result, outof anger she planned to kill Gilgamesh bysending a bull to fight with him. But hisfriend ‘Enkidu’ joined him and killed thebull. This sparked anger in all gods andgoddesses and they wanted to kill both ofthem. According to their plan ‘Enkidu’ diesleaving Gilgamesh very sad. So he sets outin search of find ing a mystery ofeverlasting life. A wise man Uttnabistimhelps him in his quest and directs him to thelife giving plant under the sea which ifeaten will bring immortality. Gilgameshsucceeds in acquiring the plant. He keepsthe plant on the bank and goes for a bath.While he was in the pool of water, aserpent comes and swallows the plant2.

3.2) Canaanite Religion: InCanaanite religion, which the early Hebrewpeople encountered upon their arrival in thearea, the serpent was associated with thefertility worship of baal, his consort Astarte3

is always being depicted with a serpent. Attheir altar of worship, the altar stands weredesigned with serpent on them.

3.3) Greek God Asclepius: In Greekmythology, the Rod of Asclepius also knownas the Asclepian, is a serpent-entwined rodwielded by the Greek god Asclepius,associated with healing and medicinalpower4. It is also known as a symbol ofprotection. In the latter part of the paper,we will see how this symbol has been usedin medical fields today.

3.4) Egyptian Concept of SacredUranaes serpent: The Uranaes is asymbol for the goddess Wadjet, who wasone of the earliest Egyptian deities and whooften was depicted as a cobra. The centerof her cult was in Per-Wadjet, later called

Buto by the Greeks. She became thepatroness of the Nile Delta and theprotector of all of Lower Egypt. ThePharaohs wore the Uranaes as a headornament: either with the body of Wadjetatop the head, or as a crown encircling thehead; this indicated Wadjet’s protection andreinforced the pharaoh’s claim over theland.

4. A FEW SPECIFIC BIBICALREFERENCES ON SERPENT:In this section, the major biblical

references on serpent are mentioned inbrief.

4.1. The story of creation whichexplains the sinfulness of human race hasits villain the serpent. The first serpent inthe scripture is the subtle creation ofGenesis 3, used by satan to alienate manfrom God (Rom 16 :20; 2 Cor11:3),controlled by the devil like the demon inmen and swine in New Testament days.The serpent was put under a curse that itwould never rise above its creeping posture(Gen. 3:14). Thus the serpent remained abiblical symbol of deceit.

4.2. A sign performed by Moses beforeIsrael (Ex 4:2-5, 28-30) and by Moses andAaron before Pharaoh (Ex 7:8-12), was tocast down his rod so that it became aserpent and take it up again as a rod.

4.3. In the wilderness, rebellious Israelwas once punished by the onset of ‘fieryserpent’ whose venom was fatal (Num 21:4-9). When Israel sought deliverance, Godcommanded Moses to set up a bronzefigure of a serpent on a pole that thosebitten might look to it trusting God healingpower and life.

4.4. In the New Testament writings,

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the religious leaders were called ‘a broodof vipers’ by John the Baptist (Mt 3:7) andby Jesus (Mt. 23:33). In Lk 3:7, even thepeople in general are labeled by John bysaying, “You Brood of vipers! Who warnedyou to free from the wrath to come?”

5. PRESENT CONTEXT:5.1. Contemporary Christian culture

identifies snake as a symbol of evil. Andthis is more often seen in Goa where a few(lay) Christian preachers try to see serpentas devil. They also give biblical bases fortheir stand. The common ones arementioned below.

“They shall take up serpents; and ifthey drink any deadly thing, it shall nothurt them; they shall lay hands on the sick,and they shall recover.” (Mk16:18)

“Behold, I give unto you power totread on serpent and scorpions, and overall the power of the enemy: and nothingshall by any means hurt you.” (Lk 10:19)

One must try to understand that Bible isthe word of God in words of man from adifferent cultural milieu. There are so manyanthropomorphisms used in the Bible. Andserpent in the creation account is one of theexamples.

5.2. Nowadays serpents are widely usedin the medical field because of their medicinalproperties. Antidotes are prepared from theirvenom.

5.3. In Hindu and Buddhist religions,serpent is worshipped and is given arespectful position. Even temples arededicated to it.

5.4. The Rod of Asclepius is used as asymbol in the medical field especially torepresent hospitals.

6. CONCLUSION:The entire paper has made an attempt to

show the multi-dimensional character ofserpent. “A man of thousand faces” is aphrase we use to mention an actor ’sversatility, same idea could be used for theserpent in the Bible. In some situations, itplays the role of a villain and other times asan instrument of healing. A story regardingPaul’s harmless encounter with a poisonousserpent shows the friendly nature of thiscreature. There are several passages in theBible where the ultimate victory of God andGod’s people over the evil of this age aredepicted using serpent imagery (Lk 10:19;Rev 20:2-10) giving another facet and makingserpent a symbol of victory as considered inMesopotamian cultures. However, one mustremember that such materials are symbolicand metaphorical, and not to be taken literallyas some people do today.

Endnotes:1George A. Buttrick, Thomas S. Kepler, John

Knox, The Interpreter’s Dictionary of Bible Vol. I,(Nashville Abingdon press, 2004), 385.

2Etienne Charpentier, How to Read the OldTestament (Bombay: St. Paul Press, 1984), 45.

3 Also known as Anath or Asherah.4 Paul J . Achtemeier, ed. Harper’s Bible

Dictionary (Bangalore: Theological Publication of India,1999), 387.

Bibliography1. Achtemeier, Paul J. Harper’s Bible dictionary.

Bangalore: Theological Publication of India, 1999.2. Buttrick A. George, Kepler S. Thomas, Knox John,

The Interpreter’s Dictionary of Bible Vol. I,Nashville: Abingdon Press, 2004.

3. Collins, Harper. The Holy Bible . Bangalore:Theological Publication of India, 2012.

4. Witherup, Ronald D. The Bible Companion .Bangalore: St. Paul’s Press, 1999.

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1. Introduction:Fasting and feasting are age old

practices which are very important in ourlife, in a way these celebrations bring joyand add colours to our life. As we knowfeasting is a time for celebration, wherepeople celebrate joy, they are happy andthis is marked by special food andentertainment, where as during fastingpeople abstain from food for a shorter orlonger period, whatever purpose one mayhave in view. Some call fasting as a spiritualexercise, leading to spiritual growth.1 Intoday’s modem world we see lot of peoplefeasting or celebrating on even minorevents. In today’s world we see lot ofpeople including priests and seminarianswho are said to be more spiritual peopleseek for comforts, luxuries, good meals orbanquets. As seminarians and priest in aspecial way are called to be spiritual peopleand it is fasting that helps us, to growspiritually and this inspired me to do thisproject on ‘fasting in the bible’. I thoughtthis topic will be a great help for priest andseminarians to be more spiritual and beholy people. In this project I havementioned about etymology of fasting, typesof fasting, nature of fasting, importance offasting for spiritual and physical growth andrelevance to current context in the life ofthe priest and seminarians.

2. Etymology:Unger’s bible dictionary explains that

the word fast in the bible is form the

FASTING IN THE BIBLE* Sem. Vaizel Pereira

Hebrew word ‘Sum’ meaning ‘to cover’the mouth.2 There is another referenceform the Greek word ‘nesteou’ meaning ‘toabstain’.3 In scripture in the book of Estherwe find fasting as to go without eating anddrinking (Esther 4:16).

3. Types of Fasting:3.1 Normal fast: It is a fast where the

people do not eat food but only drinkwater.4 To some extent we can see thistype of fast, in the life of Jesus. Beforestarting his public ministry Jesus went intowilderness where he did not eat food for40 days and the scripture says that he washungry and even the devil tells him to turnthe stone into bread, this shows us that theLord drank water but did not eat food. Itis also not mentioned that he was notthirsty, this to some extent shows that hedrank water. Through this we can concludethat is a normal fast (Luke 4: 1-13).

3.2 Absolute fast: This is a fast wherepeople do not eat food or drink water.5 Thistype of fast should not be undertaken over3 days as it might be dangerous to health,unless the person has some supernaturalencounter. In the New Testament we findabsolute fast done by Saul after hisencounter with the Lord at Damascus “andhe was three days without sight, andneither eat nor dr ink” (Acts of theApostles, 9:9). Further we also find theexample of Moses in (Exodus 34: 28-29)where we see that Moses has absolutelyfasted for 40 days and nights which is

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something supernatural, we see Godspresence that sustained him so he neitherneeded food or water.

3.3 Partial fast: This is a fast wherepeople abstain from certain kinds of foodsfor example no meat, no sweets etc.6 Thistype of fast we find in the life of ProphetDaniel where it says “I had eaten no richfood, no meat or wine had entered mymouth…” (Daniel 10: 3). We see here thatDaniel himself abstained from pleasantfood, and other things.

Our Lord Jesus called us to fast but hedid not set up any specific duration that wemay fast, but from his teachings we see thathe did expect us to fast. As Jesus said “Youcannot make wedding guest fast while thebridegroom is with them, can you? The dayswill come when the bride groom will betaken away from them and then they willfast in those days” (Luke 5: 34-35). Fastingcan be done without eating one meal forone day or one month. One can undertakedifferent type of fast as one feels and Godleads.

4. Nature of fast:As we see lot of references to fasting

in the Scriptures and as it is important forevery Christian. Fasting always denotes asa religious practice.7 Fasting can be of 2kind: public and private fasting. Public fastis fast which is obligatory to all (Day ofAtonement — Leviticus 16:29ff; 23:17) andprivate fasts which is done by individual bymeans of mourning, penitence, urgentsupplication and other such moods couldfind impression (Ezra 10:6, Nehemiah 1:4,Daniel 9:3). But the way we fast, ourintention behind it are very important. In thegospel of Mathew we find Jesus himself

telling us how to fast “And whenever youfast, do not look dismal, like the hypocrites,for they disfigure their faces so as to showothers that they are fasting. Truly I tell you,they have received their reward. But whenyou fast, put oil on your head and wash yourface, so that your fasting may be seen notby others but by your Father who is insecret; and your Father who is in secret;and your Father who sees in secret willreward you” (Mathew 6:16-18).

5. Importance of fasting:5.1 Through fasting we obtain victory

over Evil spirits: Fasting helps us to fightagainst evil spirits and be victorious overthem. As we see in the scriptures wherein Jesus himself through fasting was ableto fight against the evil spirit and sent themaway. In the gospel of Luke we find“where for forty days he was tempted bythe devil; He ate nothing at all during thosedays, and when they were over, he wasfamished”(Luke 4:2). Later we find inLuke 4: 13 “when the devil had finishedevery test, he departed from him until anopportune time”.

5.2 Fasting helps us to hear GodsWord: Fasting helps us to hear or listen toGod’s word, this we find in the life ofDaniel while he was partially fasting heheard God’s word. “He said to me, ‘Daniel,greatly beloved, pay attention to the wordsthat I am going to speak to you. Stand onyour feet, for I have now been sent to you.’So while he was speaking this word to me,I stood up trembling” (Daniel 10:11).Nature of silence is very important to hearGod word.

5.3 Fasting helps to quick healing:Another important benefit of fasting is that

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it helps in quick healing form sickness.8 Wefind in Isaiah that if you fast and pray toGod for healing you will be healed quickly(Isaiah -8). Today doctors say that fastinghas lot of good effects on the body. It helpsto cure several disease even to the extentof curing cancer at early stages.9 Furtherit helps to maintain heart beat, bodypressure, it helps to regain sight, and surelyto lose weight. But it is not 100% proved.

5.4. Fasting helps us to draw near toGod: Fasting helps us to draw near to Godto strengthen our relationship with God.Jesus himself fasted and prayed for 40 daysand nights before starting his publicministry, where he strengthen hisrelationship with God (Mathew 4: 1-11).Further, we also have reference in the OldTestament in the book of Joel where wefind “Yet even now, says the Lord, returnto me with all your hearts, with fasting,with weeping and with mourning” (Joel2:12).

5.5 Through fasting we have Godsgrace/blessings: Through fasting wereceive grace and blessings from God. Ashuman beings we need to pray, fast and askfor God’s blessings, as we find in the bookof Samuel “he said, ‘while the child was stillalive, I fasted and wept: for I said, whoknows? The Lord may be gracious to me,and the child may live” (2 Samuel 2:22).Further we find in kings where the Lordsays “For thus says the Lord the God ofIsrael: The jar of meal will not be emptiedand the jug of oil will not fail until the Lordsends rain on the earth....” (1 Kings 17:14).

5.6 Your Fasting should benefitothers (poor): This is my personal opinionthat is; when you fast, your fast should

benefit the poor or the less fortunate one.As we find in the scripture in Isaiah “if youoffer your food to the hungry and satisfythe needs of the afflicted then your lightshall rise in the darkness and your gloombe like the noonday... (Isaiah 58: 10-11). Inthe New Testament we find in the gospelof Mark “for all of them have contributingout of their abundance; but she out of herpoverty has put in everything she had...(Mark 12: 43-44).

5.7 Fast on bad habits: It is not justabstinence of food that fasting is all aboutbut I feel one should fast on bad habits aswe find in the scripture where St. Paulwrites to his faithful brothers and sisters inColossae says “put to death whatever in youis earthly: fornication, impurity, passion, evildesire, and greed” (Colossians 3:5). Furtherit says “but now you must get rid of allsuch things - anger, wrath, malice, slander,and abusive language form your mouth”(Colossians 3: 8).

6. In Current Context:In context to life of priest and

seminarians:Our lord Jesus called us to fast but he

did not set up any specific duration that weshould fast, but from his teachings we seethat he did expect us to fast which we canknow from the gospel of Luke. The churchalso calls us to fast (Public Fast) on AshWednesday and Good Friday which shouldbe obeyed by every Christian without fail,depending on once health. One canundertake different types of fast dependingon, how one feels and God leads. But theway you fast is very important, as Jesushimself teaches us that whenever one fastsone should not show or put on a sad face,

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do not fast to draw others attention towardsyou, in other words don’t show off. Butwhen you fast do it quietly, with rightintention and with correct motive, in aspiritual manner, when you fast in thismanner God will bless you

We hear people saying that the life styleof today’s Priest is completely differentform the olden priest. There are lot ofdifferences in the values, spirituality, andattitude of today’s priest from that of old.Today’s priest if not all, at least most seekor prefer a comfortable, luxurious or to sayan easy life style. Today people want theseminarians and priest to be man of God,to be holy, spiritual people. And asmentioned above fasting can be of greathelp for us to grow in spirituality andholiness. People want to see priest andseminarians (as future priest) to be man ofprayer, to be closer to God. As Jesus fastedso that he may pray well; his bond orrelationship with the Father may bestronger, today priests and seminarians haveto practice fasting which will be of greathelp to be man of prayer, to grow in deeprelation with God and so that priest aspastors may lead the flock to God. Peoplesay that through prayer one is able to hearor listen to God’s word as Moses andProphet Daniel, were able to hear whilethey were fasting and praying. The cultureof silence is very much important for priestand for seminarians in this noisy world asit is very much emphasized in the formativeyears in the seminary in order to listen tothe divine voice.

Even though we live in this modernelectronic world, where medical sciencehas made much-much progress, still peoplebelieve in the evil spirits. And they expect

the priest to drive them away, this is achallenge to every priest which they will beable to do only by being in close relationshipwith God which can be done through prayerand fasting. And as Seminarians we needto prepare our self’s in the same direction.

As humans as we are, there are a lotof temptations fo r priests and forseminarians to be slaves of unwantedelectronic gadgets, at unwanted time, andat inappropriate place, for which we needto pray to the Lord through fasting to giveus the grace to overcome them. Further asmentioned above fasting leads to healing.As priest and seminarians we are woundedspiritually and even physically. We need topray to the Lord to heal us so that we maybe able to heal others in his name. Handsof priest are anointed hands which haspower of God and that is why people wantthe priest to lay his hand on them so thatthey may be healed by God through priest.In order to have this special gift priestrequires the grace of God, like David andProphet Joel prayed for God’s gracethrough fasting our priests and seminariansneed to pray for the same grace.

We see and hear lot of priests includingseminarians helping the needy or poorwhich is a very good act. I feel wheneverone fasts your fast should be beneficial toothers. I mean to say that whatever foodamount which is saved through fastingshould be given to others, the needy or poor.Priests and seminarians should cultivate thishabit now itself and teach others to do thesame and surely God will bless you, as wefind in the Isaiah that if you offer your foodto the hungry and satisfy them, then theLord God will bless you. Further I feel thatit is not just abstinence of food that the fast

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is all about but we have to fast on our badhabits which we have such as, anger, evildesires etc. which are harmful for ourvocation and feast on good habits, imbibemore and good habits which are requiredfor a priest. As medical science and doctorssay that fasting has lot of effects on body,it helps to cure several sickness, such as;it helps to gain eyesight, maintains the heartbeat, body temperature, and of course toreduce weight. Even to the extent it cancure cancer in its initial stages. But it is not100% proved. I would say that everyChristian and specially priest andseminarians should primarily fast forspiritual purposes and not for health reason.Fasting for spiritual purpose can producepositive physical health result as the addedblessing of God.

7. Conclusion:And to conclude with, there are lot of

challenges and difficulties in the life of apriest and seminarian. People expect a lotfrom us, they want us to be with them yetnot one of them and above all they wantto see us as holy and spiritual people.There are so many ways through which wecan grow in holiness and spirituality, fastingis just one way of attaining it. Many a timeswe might fast for a cause so that God maybe gracious to us, but it is not necessarythat God answer our prayers as we see inthe scriptures even though David fasted sothat his child is saved, but his child died. Itis up to God to bless us; to satisfy our needsif they are answered give thanks to Godand if not; then let us say that God hasother plans for us. As priests andseminarians let us fast and grow in our

spiritual life as men of God, good pastorsas priest and seminarians as future ones.

Endnotes:1 Fr. Aiceto Nazareth, “Fasting: A Christian

Attitude,” Word and Worsh ip , no . 2 (Mar ch1982): 16.

2 Herbet M. Shelton, “Fasting For Renewalof Life” (Chicago: Natural Hygiene Press, 1974),25.

3 Ibid.4 Fr. Aiceto Nazareth, “Fasting: A Christian

Attitude,” Word and Worship, no.2 (March 1982):53.

5 Ibid.6 Herberet M. Shelton, Fasting For Renewal

of Life (Chicago: Natural Hygiene Press, 1974),19.

7 George A. Bultrick, Thomas 5. Kepler, JohnKnox, The Interpreters’ Dictionary of the BibleVol. II (Nashville: Abingdon Press, 2004), 243.

8 Michael L Barre, “Fasting in Isaiah 58; 1-12: A Re examination”, A Journal of Bib licalTheology, no. 15 (July 1985): 94.

9 Bernarr McFadden , Fast inq For Health(New York: McFadden Book Publication, 1923),63.

Bibliography:* Bultrick A. George, Kepler S. Thomas, Knox

John, The In terpreter’s Dictionary of theBib le Vol. II, Nashville: Abingdon Press,2004.

* Fr. Nazareth, Aiceto. “Fasting: A ChristianAttitude” Word and Worship, no. 2 (March1982).

* McFadden, Bernarr. Fasting for Health, NewYork: McFadden Book Publication, 1923.

* Michael L. Barre, “Fasting in Isaiah 58; 1-12: A Re examination,” A Journal of BiblicalTheology, no. 15 (July 1985).

* Shelton, Herbert M. Fasting For Renewalof Li fe, Chicago: Natural Hygiene Press,1974.

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1. Introduction:Music is said to be the language of

hearts. Music played an important role inHebrew culture and the people. We get alot of references to music and musicalinstruments in the bible; right from the bookof Genesis to the book of Revelation variousmusical instruments are mentioned. At acertain time music was consecrated to theuse of temple and worship alone but lateron it found secular use too1. Instrumentationplays an important role in music. It enrichesthe music and adds variety, glamour andpomp. An instrument plays an important rolein music, as an instrument can providerhythm, it can also act as an accompanimentand also an instrument can act as a continuo.It has power to make a simple piece ofmusic grand through its various variations.Instruments play the heart of music andmake it richer and beautiful.

2. Instruments in the Bible:There are various instruments used in

the Bible. I would like to divide them into 3categories, and then go in detail of each ofthem. The 3 categories are:

1) String Instruments2) Wind Instruments3) Percussion Instruments

2.1 String instrumentsa) Lyre: It is called kinnor in Hebrew.

It is the only stringed instrument to bementioned in the Pentateuch (Gen 4:21).Sometimes this instrument is confused with

Instruments in the Bible* Sem. Joism De Souza

the harp. It was an instrument to be playedwith hand i.e. plucking (1Sam 16:23). Thenumber of strings in a lyre consisted of 10strings, another view states that they wereof 8 strings. The kinnor was a woodeninstrument. The lyre’s in the time of David’sreign were made up of Cypress (2Sam 6:5)and those used by Solomon for the templewere constructed of Almug (1Kgs 10:12).

b) Harp: It is also called the Psaltery;this word is derived from the Greek wordpsalterion which denotes instrumentplucked by fingers rather than the use ofplectrum. It is said to be a kind of harp asrendered in NRSV, but the exact descriptionremains uncertain. It is first mentioned in1Sam 10:5. The wood used for theseinstruments was Cypress and later on thewood of Almug was used. In Hebrew thename for this instrument is nebel. The wordis many times linked with asor whose rootword conveys 10, which in a way suggeststhat the psalterion consisted of 10 strings.There is another view which refers theinstrument as a dulcimer.

2.2 Wind instrumentsa) Trumpet: Trumpet has a frequent

mention in the books of the Bible. Theinstrument is said to have many uses; thetrumpet which was used for the martialpurposes was called the hassosera. Soparwas a long horn with a turned up end.According to the Num 10:1-10, sopar isviewed as a sacred instrument, though itfound its secular use too. This trumpet was

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made up of beaten silver.b) Horn: This instrument frequently

occurs in the Old Testament. It is said to bea kind of a trumpet. In Joshua chapter 6,the word used synonymously with sopar.Horn was used in the orchestra ofNebuchadnezzar. In earlier times the Horn’swere of animals, but later they were imitatedin metal.

c) Pipe: it is referred to as flute inNRSV. It was a reed instrument or ainstrument in which the blowing is across.In vulgate it is referred to as tibia. Thereare many opinions but the balanced opinionfavours the Oboe over the flute. The pipewas used in festival processions (Is 30:29)and the times of national rejoicing (1Kgs.1:40). It was also used as a mourninginstrument (Mt 9:23). It is said to produce aplaintive sound which is referred in Jeremiah(Jer 48:36).

2.3 Percussion instruments:a) Cymbals: It is derived from the

Greek word Kymbalon. It occurs 1 time inthe New Testament (1Cor 13:1). Kymbalonis indeed derived from Kymbe which meansa bowl or a hallowed plate. This instrumentis mentioned about 12 times in the book ofEzra and Nehemiah. There were 2 types ofCymbals existing in ancient times. One typeconsisted of shallow plates in both handswhich were struck together. The other wascup shaped, one was held stationery and theother one was brought down over it.

b) Timbrel: This instrument is a kindof tambourine held and struck with onehand. It was used as a rhythmicaccompaniment for singing and dancing (Ex.15:20). This inst rument was alwaysassociated with joy and gladness in the Old

Testament. It is found accompanyingmerriment of feasts (Is. 5:12) and rejoicingin triumphal processions.

3. Musical instruments in liturgicalworship today:

The pipe organ is to be held in highesteem in the Latin Church, since it is atraditional instrument 2. The otherinstruments should receive consent from acompetent territor ial authority. TheDiocesan Commission for Sacred Musicgives us the list of appropriate instrumentsto be used in churches in Goa.

3.1 Solo/ Accompaniment instrumentsa) Pipe Organ and Reed Organb) String instruments: violin, viola, cello and

Double bassc) Reed instruments: Clarinetd) Wind instruments: Flutee) The electronic keyboard is allowed to be

used. But the effects are minimized andrestricted to strings, organs, clarinet andflute3.Harmonium, Tabla, Tambora, Manjiria

can be used for Bhajans, Namjaps andbhajan style music.

3.2 Rhythm instruments:a) Guitar: a guitar is a suitable

accompany instrument. Soft rhythm orplucking is preferred which does not disturbthe singing. It is just used as plainaccompaniment. While it is used in theliturgical celebrations proper balance shouldbe maintained.

b) Bass Guitar: Bass guitar is usedas a support instrument. Though sometimesit can gain undue attention, it shouldtherefore be played moderately not diverting

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the attention to itself. It is better if Bluesand Jazzy rhythms be avoided.

3.3 Prohibitions:All sorts of percussions and electronic

beats are prohibited in the liturgicalcelebrations. Piano too, cannot be used inthe Liturgical celebration as it is consideredto be a secular instrument iv Windinstruments like trumpet, horn are still usedin liturgical celebrations when they can fitin well in the liturgical celebrations.

4. Mindset of Musicians:The musician must have thorough

knowledge of the instrument they areplaying. They must always have it in mindthat the primary aspect is singing, and playingthe instrument is just a help for the singing.The instrument player must also take intoaccount to avoid unwanted variations whichcan disturb community worship. Theinstrument player must not only have theskill to play properly the instrument entrustedto them, they should also be aware if theliturgy, as in whenever the instrument isplayed there should be elevation of the spiritand encouragement for the faithful toparticipate.

5. Conclusion:Music played an integral part of the

worship in the biblical times. Various musicalinstruments of different natures enrichedand adorned music. Music plays an importantrole in culture and worship in present timetoo. Certain musical instruments areassociated with certain countries or regions,like we associate Tabla with India, whileCongos and Bongos with Africa. Over theyears musical instruments have evolved

taking different forms and encompassingmany more instruments in their families.Musical instruments still continue to addvariety and beauty to the music and help usto lift our hearts and all our emotions.

Endnotes1 The New Bible Dictionary , third edition,

2006,792.2 Austin Flannery, Vatican Council II ( Mumbai:

Rekha Printers, reprint 2013).3 Devacheam Bhurgeanchim Gitam , Vol. 20. (

Goa: New Age Printers, 2001) 13.4 Pope Pius X, Tra le sollecitudine (assessed on

3 rd august) available at ht tp://www.catholiclitury.com/internet.

Bibliography:1) Diocesan Commission for sacred music.

“Devacheam Bhurgeanchim Gitam” vol. 20,Goa: Goa Archdiocesan Press, 2001.

2) Foley, Edward. “Musicam Sacram revisited:Anchor to the past o r part of future?” ,Concilium, No. I. 1991. (73-84)

3) Kwabena, Nketia. “Musical Interaction in RitualEvents”. Concilium. No.2. 1989. (111-126)

4) Lewis Alaric. “Music in Liturgical life of theChurch”, The Priest. No.2. 2001. (9-11)

5) Monteiro, Romeo. An introduction to Gregorianchant. Goa: Goa Archdiocesan Press, 2011.

6) Musicians at Liturgy . New York: NovalisPublications, 1986.

7) Connie Ruth. Instruments of worship (assessedon 2 August, 2013) available at ht tp://www.sharefaith.com/guide/Christian-Music/praise-and-worship/instruments-of-the-new-testament.html.Internet

8) Pope Pius X. Tra le Sollecitudine, (assessed on3 August, 2013) available at ht tp://www.adoremus.org/MotuProprio.html.internet.

9) Suzanne Haik. The biblical musical instruments(assessed on 2 August, 2013) available at http:// w w w . r a k k a v . c o m / b i b l e m u s i c / p a g e s /instruments.html.internet

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1. Introduction:Family is the first social structure that

God produced.1 As the time has passed thisinstitution has gradually developed andadvanced. The internal and externalfeatures have been changing. Currently, itis facing crises. Families are in need ofauthentic guidelines in this contemporaryera. Therefore, there arises a need for amodel family.

This paper tries to put forth a modelfamily. For this purpose family of Abraham,Sarah, Isaac and family of Joseph, Maryand Jesus are used in the comparativeanalysis to somehow arrive at a modelfamily. It deals with the ethical and spiritualdimension in family. The two ideas that runat the background of this paper are:progressive revelation that traces thedevelopment in a Spiritual and EthicalDimension in family and a model family,comprising of Joseph, Mary and Jesus,which is an example to the families incrises.

2. Comparative analysis between theAbraham’s family and Joseph’s family:

This section is divided into two parts thatis, Ethical Dimension and the SpiritualDimension in the family. Each dimensionwill show the development of thought fromAbraham’s family to the Joseph’s family.

2.1. Ethical dimension:2.1.1. Marriage:

Abraham has a sexual union with Hagar,

HOLY FAMILY* Sem. Reagan Fernandes

who is a slave and not his wife (Gen 16:3-5). The culture of that day allowed themen to have more than one wife, andsome men of God did; yet nowhere doesGod s ta tes that God approved thispractice. It is classified as toleratedcu ltu ra l custom, bu t no t b ib lica llyprescr ibed one . 2 Sarah was in fac tAbraham’s half sister (Gen 20:12), adegree of kinship that later God indicatedwas too close for marriage3 (Lev 18:9).

Joseph and Mary had been faithful toeach other. The later life of Joseph is notaccessible in the gospel. But we maypresume that he did not have extra maritalaffairs. Joseph and Mary do not fall in thesame kinship.

2.1.2. Husband’s role:Sarah is Abraham’s wife and still

Abraham paints her as his sister in front ofPharaoh. For Abraham his life is importantbut the life of the other is not regarded asimportant (see o ther occurrencesGen12:12-13).According to the culture, asa head of a family the husband wasresponsible for the well being of the family.4

Pharaoh challenges Abraham rather thanSarah (Gen 12:10-20). It was basically apatristic society. The moral responsibility fellon the head of the family.

Mary is unknown personality to Joseph.Yet he takes her as his wife. His life is notimportant but the other is important (Mt.1:24). The moral responsibility is not onlythe domain of man but of parents (Lk 2:48).

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Joseph does not go by himself but both ofthem go together in search of Jesus.

2.1.3. Wife’s role:Along with the mother the father was

to train up a child the way he should go.5

Wife’s primary role was to bear children forher husband. And the tradition states, “Shenursed the child until the age of two orthree years.”6 The very essence of womenis highlighted but may not be respected.Because Haran was sent out of Abraham’shouse (Gen 21:14). The womb is treatedlike a instrument to give babies.

In Joseph’s family the concept oftraining a child is not there. There are alsono directives given to a child which path tofollow. But here child Jesus comes with amission and parents only accompany andguide to fulfill his mission (Lk 1:29-32).Mary does give birth to a baby boy withouta biological union. Here the essence ofwomen is highlighted and respected. It isnot just a baby but a divine being living inthe womb. The notion of womb which wasan instrument becomes a mysterious placeand a Tabernacle.

2.1.4. Children’s role:It is surprising how the small boy Isaac

allowed himself to be bound on the altar forsacrifice. There is no anxiety, no question.He was obedient to his father Abraham(Gen 22:9-10).

Jesus is a perfect example of obedientson (Lk 2:51). He revealed His divinity anddivine mission by saying that He must bein His father’s house. Yet, even being Godhumbled himself and obeyed His humanparents.

2.2. Spiritual Dimension:The circumcision was the sign of

covenant. This indicates that physical signwas used to show the relationship betweenGod and man. Faith is a total response tothe invitation of God.7 Abraham’s faith isalso a total response but of less degree. The‘yes’ to God is due to a promise of nation(Gen 12:1-2). Some traces of “I” or “Ego”could be seen. Abraham was firm in hisfaith and had courage to listen to the voiceof God and obey it (Gen 12ff). It appearsthat he assumed spiritual leadership in hisfamily and consequently members have tofollow in his footsteps. Abraham is told byGod that through Isaac his prosperity willinherit the land of Canaan.

Jesus demands the circumcision ofheart. Heart is a place when enemies andthe loved ones resides. It is here that therelationship must be built between God andmen by forgiving our enemies.

Here faith is also a total response inperfection. The dimension of reaching outto others is seen. Joseph in faith reachesout to Mary. Mary in faith reaches out tothe plan of God. Jesus reaches out to wholehumanity through self-sacrifice. There is noelement of “I” or “Ego”. The entire familyis essentially spiritual. Joseph was a holyperson (Mt1:24-25). Mary was blessed(Luke 1 28). Jesus himself was divine(Luke 3:22). There is a shift from a husbandleading his family into holiness to a familyitself being holy. Joseph is aware thatthrough Jesus, whole human race willinherit heaven.

3. In our times:The Christian family springs from

marriage.8 Marriage is the sign of unity that

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is highly sought by individuals. Not for thelove of the other but it serves for goodincome. The divorcing individual is asked topay heavily to the other partner. Somecompanies promote divorce by making agift like coffin to bury their ex-marriage.Divorce is no more a sad sign but ofcelebration. Married couple helps God indesigning the new life.9 But artificial birthcontrol leads to married infidelity, low inmoral standards.10 Homosexuality has givena strong blow to the institution of family andmarriage. It basically denies the essence ofa marriage that is procreation. Equality ofmarried couple must not become a block tothe virtue of humility and tolerance.

The dignity of women seems to be aparadox. There are voices shouting torespect women for their sexuality, rolesetc., but invariably they also use theirsexuality for money. Wives are busymaintaining their figures and avoidingbreast-feeding their babies. Parents lovetheir children. Modern families love theirchildren very much and satisfy their wants.It seems love is spoiling the children oftoday basically due to the fact that love ofparents is devoid of morals. Their lovemostly contains materialistic culture. Hence,there is a need of moral love in the families.

Child is nothing short of miracles- themiracle of love.11 The sanctity of womb hasdeclined and is treated as factory toproduce babies. Methods like surrogacy, InVitro Fertilization speak aloud of this fact.Wombs have become the cemetery of deadbody from the sanctuary of life. Decisionregarding the number of children dependson the judgment of the parents and in noway to be left to the decrees of publicauthority. 12 The economic st rength

determines the birth of a baby. In thiscomputer world children are impulsed to beprofessionals to fulfill their parents wish.Children are hardly allowed to revealthemselves. Parents need not have todecide but accompany in Childs dream.

By the mutual affection of its membersand by family prayer, presents itself as adomestic sanctuary of the church.13 Thebasic reason for the decadence of familycould be the expulsion of God from theirlives. Holy family and holy lives are slowlydying. Parents are less spiritual. Theirinfluence on their children is not powerful.

Circumcision of heart is a pressing needfor the family members, the communicationbetween husband and wife and theirchildren is declining. The hurtful feelingsare kept within their hearts. They mustcircumcise their hurtful feelings by sharing.This will strengthen their bond and they willknow each other better. Sharing itself willlead to forgiveness. Pope Francis says thatour services must be directed towards themost vulnerable person in the society andeven the vulnerable person in the womb.Family members must reach out to others.Mini heaven must build up within the familyto be a part of heaven promised by Jesus.

4. ConclusionFrom heavenly father every family in

heaven and on earth is named. 14 So familyis a vocation. In today’s scenario wegenerally see the decadence of family setup. It is here that the Holy Family must betaken as model. Economics dominatestoday’s family. The ethical and spiritual lifeneed to be upgraded. Families are beingeroded by social, economic and religiouspressures. It is never late. The strength and

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the vigour of the institution of marriage andof family shine forth time and again. Thehope and desire for moral and spiritual willhelp us to build up family.

BIBLIOGRAPHY* Anchukandam, Thomas, and Kuttianimattathil,

Jose. Grow Free Live Free, 2nd ed. Bangalore:Kristu Jyoti Publication, 1998.

* Edersheim, Alfred. Sketches of Jewish Social Life,2nd ed. U.S.A: Hendrickson Publishers. Inc.,1995.

* Flannery, Austin. Ed., Vatican Council II, TheConciliar And Post Conciliar Documents. NewDelhi: St Paul’s Publications, 2007.

* Flannery, Austin. Ed., Vatican Council II, MorePost Conciliar Documents . U.S.A.: CostelloPublishing Company, Inc., 1982.

* Path il, Kuncehria and Veliath, Dominic. AnIntroduction To Theology. Bangalore: TheologicalPublications India, 2007.

* Skinner, John. The Patriarchal History, 2nd ed.Great Britain: Morrison and Gibb Limited, 1996.

(Footnotes)1 Nelson’s Illustrated Encyclopedia of Bible

Facts, 1995 ed., “Family Relationship”.

2 Ibid.3 Ibid.4 Ibid.5 Ibid.6 Ibid.7 Kuncheria Pathil and Dominic Veliath, An

Introduction To Theology (Bangalore: TheologicalPublication India, 2007), 41.

8 Austin Flannery, ed., Pastoral Constitution onthe Church in the Modern World (New Delhi: StPauls, 2007), Vatican II, Vol 1 No. 48, 837.

9 Austin Flannery, ed.,Encyclical Letter on theRegulation of the Births (U.S.A.: Costello PublishingCompany, Inc., 1982), in Vaticam II, Vol2 no.8, 400.

10 Ibid.11 Thomas Anchukandam and Jose

Kuttianimattathil, Jose. Grow Free Live Free, 2nd

ed. Bangalore: Kristu Jyoti Publication, 1998. 217.12 Austin Flannery, ed., Pastoral Constitution on

the Church in the modern Worid (New Delhi: St.Pauls, 2007), in Vatican II, Vol 1 No. 87, 874.

13 Austin Flannery, ed., Decree on the Apostolateof lay people (U.S.A: Costello Publishing Company,Inc., 1982), in Vatican II, Vol 2 no.11, 686.

14 Austin Flannery, ed., Encyclical Letter on theRegulation of the Births (U.S..: Costello PublishingCompany, Inc., 1982), in Vatican II, Vol 2 no.8,400.

“You make a difference about your life it’s a knockon the head of mind setting your life you see the starsthey shine across the way you build a bridge you makeit shine the only way to make a difference is to help thecommunity!”

¯ Demi Lovato

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1. PrologueWhen you lose everything but Hope

survives you aren’t yet lost. When you losehope you have really lost everything. Hope ina Tree? What is it all about? If a tree is cutthere is a hope that it will get the new shoots.Fruit of the tree carries hope for the poor whois hungry. Roots, leaves, stem and seeds givea hope of good health to the wounded and thesick. A Traveler seeking rest in the hot sunhopes to sit under the shade of a tree. Yes,there is hope in a tree. The Holy Bible attachesgreat importance for the word ‘tree’. It’sfound mentioned from the first (Gen 1:11) tothe last (Rev 22:2). Therefore, in this paper,I would attempt to depict ‘Tree’ as the hopefor the hopeless.

2. A Tree: As hope in the Bible.In the very first chapter of the book of

Genesis the tree is presented as God’s gift tohumankind, the hope of our sustenance andtree in the Garden of Eden is also taken as asign of hope of a new life. During the Greatflood, wood of the tree was the hope forNoah’s family and the surviving species andat the end of the flood olive branch was thesign of hope of a new beginning. The bookof Job affirms ‘there is always hope for atree’ (Job 14:7). In Isaiah’s prophesy Christ,as a hope of salvation is referred to as ‘ashoot shall come out from the stump of Jesseand a branch shall grow out of its roots’ (Is11:1). Tree was an instrument of hope in thelife of Zacchaeus. The death of Jesus Christon the cross is the climax of hope.Finally inthe book of revelation Christ is referred to as

TREE: HOPE OF THE HOPELESS* Sem. Walter D’Souza

a tree1 which is hope and life of all nations.

3. Trees and their symbolism3.1. Gift of GodTrees are the first gift of God to Adam.It

was given to humans for eternity. It is not justa gift that would exhaust the next day but itwas a hope filled gift of trees of every kind,bearing fruits and seeds in it. The seminalpresence in the seed shows that God’s gift ishope filled and long-lasting which would staytill human existence (cf:Is 65:22). At the sametime God gives human an ethical responsibilityto take care of this gift. The tree on one handsymbolizes material gift of God to human fortheir sustenance, on the other hand it depictsspiritual gift of God to human. Independenceof God is something which no creature canclaim for itself and therefore the forbiddenfruit”2. And another tree is the tree of life (Gen2:9,. 3: 22) it is referred to as “that whichgives immortality and after man’s sin GodHimself saw to it that he would not haveaccess to it”3

3.2. Sign of survivalThroughout the history of salvation God

saves humanity. In the Bible the tree refersto two types of survivals. First, the earthlysurvival. When God wanted to destroy thewhole earth and when He chose the familyof Noah to survive, the wood of the treebecomes the hope for their survival to buildan Ark and branch of the olive tree becomesthe sign of hope of dry land. Secondly, withregards to the heavenly survival, the tree hasa great symbolism in the new testament

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wherein it is compared to the cross on whichlay our Savior (Acts 5:30). St. Paul in theletter to the Galatians presents Christ as onewho died on a tree (3:13).

3.3. Sign of God’s presenceTree signifies the presence of God. God

appeared to Abraham twice near the oak ofMoreh (Gen 12:1-7) and at the oak of Mamre(Gen 18:1). In both these instances Abrahamfinds hope in the promise of God in relationto his posterity and prosperity. God spoke toMoses through the burning bush, thus givinghope of freedom to the Israelites. Thepresence of God was also felt in theTabernacle which was made from the woodof the tree called Acacia (Ex 25:10). Thetemple of God was built with the wood of thetree. Thus, the tree was a sign of thepresence of God, giving hope and counsel insalvation history.

3.4. Kingdom of GodTree is also compared to the kingdom of

God and its virtues. In the Book of Genesiswe find that after eating of the fruit of Treeof good and evil, Adam is expelled from theGarden which takes away the human sharein the Kingdom of God (Gen 3:1-24). ButChrist is seen as the one who died on thewooden cross and brought back the humanrace to the kingdom of God. The Book ofRevelation affirms that the righteous will havea share to the tree of life (2:7) “It refers tothe heavenly bliss and beatific vision”4 In thegospel of Mathew the Kingdom of God is alsocompared to the mustard seed (Mt 13:31-32).The virtues of the Kingdom of God also findtheir comparison to the tree. The virtue ofhumility (Ezek 17: 24), virtue of trust in theLord (Jer: 7-8), virtue of wisdom (Prov

3:18)and the general term ‘righteous’ is alsoused in reference to the tree (Ps 92:12-15).

4. Tree: Hope of the new millennium4.1. Hope in the fruitHuman Life is often compared to a Tree

and its fruits are equated to human virtues.A tree therefore, gives hope for a person tobe like a fruitful tree. It calls us to use ourtalents for the greater glory of God by beingavailable to those who are hungry for God’sWord. Thus making the whole world fruitful(cf:Is 27:6). We are called to be a tree whosebeauty not only attracts but whose sweetnessmakes one want more and more. Are we thetrees which bear good fruit? If not God givesus another chance (Lk 13:6-9)

4.2. Hope in lifeA tree supports life and its symbolism is

in relation to something that is living. Life isGod’s gift and human duty is to nurture,nourish and protect it. But today we see lifebeing tortured and murdered. Various NGO’sestimate the “annual figure of abortions up to25 million in India and 50 million globally”5.Besides this there are several cases ofeuthanasia, suicide, murder, rape etc. whichdesecrate the sanctity of life. Tree challengesus to be educated and to educate the peoplein saving life.

4.3. Hope in the sustenanceTree sustains us, its feeds the hungry,

cures the sick, and gives us breath (oxygen)which is vital for our very own existence andof the world. Tree invites us to be a tree tothe people who are breathless under thedominion of power and slavery and givebreath to the breathless, food to the hungryand healing to the wounded.

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4.4. Hope of the communityTree plays an important role in the

ecological balance of the ecosystem.Scientists and environmentalists have provedthat excess cutting of trees lead to soil erosion,greenhouse effect, destruction of ozone layer,rise in carbon dioxide etc. The recent floodsin Uttarakhand; Tsunamis which washed theshores of Tamil Nadu in India, Indonesia, andThailand; and cyclones are witness to thisClimate Change. This has affected not onlythe landscape but has wiped off numerousindigenous communities and families. A treeholds the land and protects its surrounding.Here a tree teaches us our individualresponsibility towards the community.

4.5. Hope of our salvationTree in the Bible plays a salvific role. In

the garden of Eden the fruit of tree led humanto sin but our Lords death on the tree (cross)gave us hope of our salvation and He remainsalways our hope. We too are called to focusour attention on the tree of life which is Christcrucified, whose fruits gives us life and whoseshade consoles us. “In a mysterious way,Christ redemptive mission extends to all ofcreation”6. Christ is the source and summitof our Christian life.

5. EpilogueCan we imagine life without trees? Today

when trees are cut down posing threat to ourfuture, we seem to have reached a point ofself destruction. To this world and Humanityracing towards its annihilation, The Tree i.e.Christ Crucified is our Only Hope. As St Paulwrites to the Romans, ‘For in Hope we aresaved’(8:24). The sacred grove tradition ofthe tribals, the ayurveda, the sacred trees likePimpal and ‘Tulsi’ and the Bodi tree in

Buddhism as well the sensitivity of Jains toenvironment drives home how hope isenshrined in our country.

6. References* Creach, Jerome F. “Like a Tree Planted

by The Temple Stream: The Portrait of theRighteous in The Psalm 1:3”, TheCatholic Biblical Quarterly, January1997, 34-46.

* Elevamkudy, Fr. Anthhony. Bible It’sHistoricity and Our Salvation .Bangalore: Asian Trading Corporation,2000.

* Fernandes, Fr. Maverick., ed. LivingSustainably. Goa: Council For SocialJustice And Peace, 2012.

* Freeman, James. Manners & Customs ofThe Bible. United States of America:Whitaker House, 1996.

* Heras, H. “ The Tree of Life”, The NewReview, January-June 1944, 369-384.

* Kochupurackal, Fr. Sebastian. EcoMission . Bangalore: Asian TradingCorporation, 2007.

* Leal, Robert. Through Ecological Eyes.Mumbai: St. Paul Press Training School,2009.

* Luke, K. “Tree In The Tradition of TheBible”, Word And Worship, November-December 1997, 328-333.

* Mattam, Joseph And Jacob Kavunkal., ed.Ecological Concern. Bangalore: IndianTheologicalAssocialtion, 1998.

* Menezes, Rui de. God of Israel or Godof All?. Mumbai: St. Paul Press TrainningSchool, 2011.

* Menezes, Rui de. Israel And The World.Mumbai: St. Paul Press Trainning School,2011.

* Nolan, Albert. Hope in The Age of

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Despair. Mumbai: St. Paul Press TrainningSchool, 2012.

* Packer, J.I, T.C. Meril, and W. William.Nelson’s Illustrated Encyclopedia of TheBible Facts. London: Thomas NelsonPublisher’s, 1995.

* Peruma, Joseph. The Motherly Earth.Bangalore: Claretian Publication, 2002.

* Sahi, Jyoti. “The Symbol of The Tree”,Word And Worship, October 1991, 316-321.

* Volckaert, J. “The Tree of Life,” ClergyMonthly, July 1944, 1-11.

Footnotes:1 In Hebrew the word es means both tree as well

as wood.[Rui de Menezes, Israel And The World(Mumbai: St. Paul Training School, 2001)36.]

2 K. Luke, “Trees In The Tradition of The Bible”,Word And Worship, no. 30 (November-December):330.

3 Ibid.4 Fr. Anthony Elevamkudy, Bible Its Historicity And

Our Salvation (Bangalore: Asian TradingCorporation,2000), 12.

5 Prof. Gracoius Thomas, Social Ethics (New Delhi:Indira Gandhi Open University, 2010), 31.

6 Fr. Maverick Fernandes, ed., Living Sustainably(Goa: Council For Social Justice And Peace, 2012),26.

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“What should young people dowith their lives today? Manythings, obviously. But the mostdaring thing is to create stablecommunities in which theterrible disease of lonelinesscan be cured.”

- Kurt Vonnegut

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Kavitam Jhelo

T e m b oOlo olo kupantlo temboPausa rupan prithvek bhettloTanel’le bhuien to gil’loMatient vomplolo danno kirlolo.

Apa-lipa mogiancho xigmoDadlea jinnentlo tembo goll’loTornne ostorecho kusvo foll’loMoniskullache bhagent jiv rochlo.

Horddeantlea rogtacho duda temboBallan chinvun xirant rigloKuddik-haddak rogta dhiroDuens surokxit adambo.

Hospittola bazier rogta temboTo naslo zalear jiv ontorpachoTeagi mon’xan prann suskarloKuttumbant palovto divo fanklo.

Kuznant guspotamna hat chirloChakornnin otlo vinagre temboPekounne nimtan zaito zoll’loOpsoeg zal’leanche mirmire zannoulo.

Somazak romblo oniti kiddoZhuztolea avazak mornna bhaloKitt pettoitolom, nhidhcho na ogoFafsotolea monacho dolleantlean tembo.

Khoincho gai ut’tom tembo??Akhea monis-somazak zagoitoloSompurnn rupkar priti sevechoNovea somazache vatte divo……

Sem. Savio D’Silva

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Xrixttintle rochnne bhitor,distea na-distea gupit umallea bhitor,priti-seva vhanvta dor khunna bhitor,

dekhun tozviz korun kovita boroita thoddeanch ok’xoram bhitor.

XriXtti: Gantt Priti-Sevechi

Hun-sann nazuk kirnnachi,jiv novean nirmann korta.Nirxil’li jinn thondayent pranneachi,aple ubhe-palvant samballta.

Akaxache kalle saddier,lokh-lokh chondra-nokhetrancho.Uzvadd mhoje oxir nodre vhallier,

zhog-zhog bidd-biddttea dolleancho.Xudh-xitoll haxea varean,fitur mona-mell poisaita.Mekllea vikasi chitnant kai-borem,totv-gineanachem painnem dholoita.

Vokhta thembo zhadd-panancho,kuddi-pidda korta sugur.

Jivall svas anondh prann-vayucho,sukhi git-gaita kallzam modhur.

Songitachea talar gaitat,sur-suran rongit sovnneam pilam.sudd-suddit udd’neant vinoitat,sopnnachea dongrar fulounk fulam.

Kanant fuk’tat onnbhovam zannvai,mui babddi dhanv-dhanvtamna.

Chalint asa somudaie kholai,muie kornni barik polletamna.

Matie-cheddo pausa-bebo,zhuz-zhuzta zollar vhaddtamna.Tollea udkant fulam-panar sobo,pausant dhalo nachtamna.

Xrixttiche xallent xikum-ia,patth Priti-Seve kornnecho.

Gattik bandun mul’leam zogum-ia, somudai korunk niz mogacho.

Sem. Agustin Alfonso

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SEVA KORIT RAVSeva dit rav dis ani ratSevechea monak lagona zatSeva gheun ravona ghatSogllea vellar toiar sevechem hat.

Xant mon seva kortoleachemRupnnem sevechem asnnem Devachem

Jivituch tachem git mogachemMagnnem mhojem, Devan jivit fulounchem.

Sevecho monis mollbar thaun denvonamSeve vinne monisponn togonamSevecho gunn haxil’lo konnakuch manovnamHea gunnachi beporva korunk favonam.

Devachi adnia, tujea peleacho mog korIxtt zaum dusman, sodanch seva kor

Seventlean dusreanchem jivit mogan bhorXevottak hench boreponn Deva fuddem vhor.

Sem. Francisco Pires

Kavitam Jhelo

Dhormacho EkvottDex xanticho sagoran, lok jietat sangatan

Hindu, Musolman, Kristanv, jieun aileat moi moganBhailea desacho lok tust gaitat ekmotan

Mhonnttat des zaun asa ekvottachem thikann

Kitle xenkdde zale, amchea hea ekvottakKonnak halounk ghoddlemna, hea ekcharachea rukhak

Dhormak lagun zhogddeancho, uzo peroutalo desakXantichi lharam martalim, argham Dhonia Devak

Veta thoim distat igorzo, masjid, devllamUbeo asat dakhounk sonvsarak, ekponnacheo khunnam

Festam-zatra pallttat, bhed-bhav mandinastanaEka-mekachea hatak dhorun, choltat bhurgim-ballam

Povitr Purannam, Bible, Koran, Bhagvad GitaXikoitat marog cholunk, monisponna nateanEka-mekachea dhormak lekhtanv ami manan

Oxench sodankall cholunk zai dhormik ekvottan.Sem. Peter D’Souza

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Gitantlo Sur

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3rd June: The new formative year beganwith the seminarians returning from theirsummer vacations. The Seminary communitywas blessed with nine new seminarians.

5th June: After enrolling themselves intheir respective years The seminarians beginto attend the lectures.

2nd July: Archbishop Filipe Neri Ferraoformally inaugurates the formative year withthe celebration of the Eucharist and the Rectorand Professors taking the oath of fidelity tothe Magisterium. The lectio brevis wasdelivered by Fr. Donato Rodrigues on thetheme, “Integral Development Life Abundantthrough Moral Reflection.”

12th July: The cultural and literaryactivities are set in motion with ‘Paint and Print’competition organized by the LACARSassociation. Based on the Pastoral theme“Integral Development Life Abundant”seminarians prepared posters and penneddown thought provoking stories.

20th-28th July: The Seminary communitynourished itself spiritually during the annualretreat led by Fr. Patricio S.J., on the theme’Knowing Thyself”.

31st July: The feast of the Patron of theSeminary Church St. Ignatius of Loyola wascelebrated with great devotion. In tune withthe tradition, the Santa Cecilia Choir of theSeminary sang the parts of the mass in Latin

Happenings in the Seminary

IMPORTANT HAPPENINGSJUNE 2012 TO MARCH 2013

polyphony.

1st-3rd August: In preparation for the feastof St. John Marie Vianney the patron ofDiocesan Clergy celebrated on 4th August,priest and lay faithful were invited to sharetheir thoughts on the life and ministry of theparish pastoral clergy.

15 th August: Commemorated andcelebrated the Independence Day andsolemnity of the Assumption of Maryrespectively.

19th-26th August: Seminarians went homefor the mid-term break.

18th-20th September: Live-In Seminarfor the staff Members of all theDiocesan Institutions of Priestly Formation(Saligao Seminary, Rachol Seminary andPastoral Institute) was held.

16th September: To celebrate the Day ofVocations, seminarians went to differentparishes to share their vocation story. In orderto promote vocations for priesthood andreligious life, a football match was played bythe Seminarians with the Parish Youth of St.Alex Church, Curtorim.

1st October: After a nine day meaningfulpreparation by the seminarians of PhilosophyCourse, the solemnity of their patroness St.Teresa of Child Jesus was celebrated withspiritual fervor. The day was marked by the

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Eucharistic celebration, a cultural programme,and the release of the magazine ‘JIVIT’.

2nd October: It was ‘Gandhi Jayanti’. Aninter-religious meet was organized andrepresentatives from different religions sharedtheir views on religious values and integraldevelopment.

20th October: Diaconate Ordination, theArchdiocese of Goa was blessed with 7deacons, a gratuitous gift of God.

5th November: Rev. Dr. Aleixo Menezesis appointed Professor of Theology.

17th November: One Day EucharisticAdoration. The Seminary community sat at thefeet of the Lord and was spiritually nourished.

18th November: The annual feast ofSacred Heart of Jesus was celebrated.Reflecting on the values of the Heart of Jesusthe community prayed, “Make my heart likeunto Thine”. The traditional fete was organizedby St. Joseph Outreach.

22nd November: In order to strengthenbonds of communion among themselves theseminarians went for the Class-Wise Outing.

19th December: Goa Liberation Day:Recalling the memories of freedom Struggle,the seminary community paid respect to thestate by hoisting the flag. In the afternoon thebiannual Seminary Day was held. The ChiefGuest was Mr. Micheal D’Souza andArchbishop Filipe Neri Ferrão presided overthe function.

20th December: Community Celebrationof Christmas: the Staff, Seminarians and allthose working in the Seminary joinedtogether for an anticipated Christmas mass,a cultural programme and a fellowshipmeal.

10th January: The Seminary Communityspent a day with the beneficiaries of the St.Joseph’s Outreach expressing their love andcare towards them.

16th January: The Seminarians of theTheology Course celebrated the Solemnityof the patron Bl. Joseph Vaz. As part of theannual Mission Academy, LACARSorganized the ‘Faith Film Festival’ for theseminarians.

17th January: For the annual St. JosephOutreach visit the seminarians went to theChildren’s home “Little Heaven” at Colva.The seminarians spread the joy of gospel indeeds with the orphans.

23rd January: Seminary picnic: Thecommunity took a day off to relax andrefresh at Raj Bhag.

3rd February: Catechetical and SportsDay: A joint venture of the SeminaryCatechetical Association and SeminarySports Association. Catechism children fromthe various parishes where the seminariansgo to teach catechism on Sundays came tothe Seminary for the Catechetical Daywhich consisted of the Eucharist and Sportsevent. In the afternoon, the annual SeminarySports Day was organized for which Mr.Kennedy D’Silva was the Chief Guest.

13 th February: Ash Wednesday:Marking the beginning of lent Fr. HenrySVD led the Seminary community in a fullday recollection.

21st February: Amchem Daiz-8: theLACARS organized the KonkaniSam’melan on the life and writings ofEdward Bruno De Souza, the first‘Kadambari’ writer. Later prizes weredistributed to all the winners of different


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LACARS activities held during the year.

28th February: Eucharistic Adoration:the seminary community thanked the Lordfor the gift of Pope Benedict XVI andprayed earnestly for a new Pope in anadoration.

13th March: The Seminary thanks Godand rejoices for the gift of Pope Francis tothe Church.

26th March: The Seminary communityshowed its gratitude towards the outgoing 7deacons and offered them a farewellprogramme.

27th March: The Formative year 2012-2013 came to an end.

28th -31st March: Seminarians go todifferent parishes to help in the Eastertriduum.

SOME IMPORTANTHAPPENINGS OF 2013-2014

2nd June: The New Rector, Fr. AleixoMenezes welcomes the Seminarians withspecial welcome to the 1st Year Philosophyseminarians and new members of the staff:Rev. Dr. Nelson Sequiera, Rev. Fr. NoelD’costa and Rev. Fr. Simon D’Cunha.

27th June: The Seminarians attended aSeminar at St. James and Philip Church,Cortalim on ‘Secularism and the Church’organized by the Council for social Justiceand Peace.

3rd July: The Formative year 2013-2014was solemnly inaugurated with theEucharistic Celebration by Archbishop-Patriarch Filipe Nerri Ferrão where in theNew Rector Rev. Dr. Aleixo Menezes along

with the Professors vowed to remain faithfulto the teachings of the Magisterium. In hisinaugural address, the Rector acknowledgedthe constant support and love of thearchbishop towards the seminary; hethanked the staff-members who have beentransferred from the Seminary: Fr DennisFernandes (Rector) , Fr. Mario Costa(Pr efec t ) , Fr. Cand ido Fernandes(professor); he explained the Logo andthe theme for the Formative Year 2013-2014, “Faith Witnessing Community inService and Charity.” The Lectio Brevisfor the day was delivered by Rev. Dr.Victor Ferrão on “The other orientalismand the Challenge and Oppurtunities forthe Church in Goa.”

21st-27th July: The Seminary communityonce again gathered at the feet of the Lordfor their annual retreat led by Rev. Fr. SimonRico Fernandes who asked the Seminariansto celebrate the festival of silence with Joyand Charity.

1st-3rd August: Tridum in honour of St.John Marie Vianney was held with Pastoralreflections shared by Fr. Rocklin D’Costafrom Benaulim, Fr. Mario Dias fromSanvordem and Mrs. Silvia D’Souza fromLoutolim.

12th September : Four Seminarians ofIII Year Theology course were installed asLector & Acolytes by the Archbishop.

2nd October: Gandhi Jayanti was cele-brated with a whole day Seminar on SwamiVivekananda’s vision of National Integration,Education and Inter-Religious Dialogue. Theseminar was organized in collaboration withthe Pilar Mission Seminary and Bharat VikasParishad, Goa Pranth.


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REPORT OF L.A.CA.R.S2012-2013

* Sem. Savio D’Silva

The LACARS Committee for the year 2012-2013

Animator : Fr. Victor FerraoPresident : Sem. John Albano FernandesV. President : Sem. Roman RodriguesSecretary : Sem. Savio D’SilvaTreasurer : Sem. Jackie Albuquerque

Mass Media: Sem. Alfi D’Cruz Sem. Myron J. BarettoPersonnel Management: Sem. Aaron Magalhaes Sem. Alroy GomesHappenings Board: Sem. Magnus Gama

1. HAPPENING BOARDThe Happening Board was taken care of

by the various editors throughout the year,who took keen interest towards its methodicpreparation and to give it a creative outlook.They were: Sem. John Fernandes; Sem.Peter Britto; Sem. Peter D’Souza; Sem.Socorro Rebello; Sem. Jerson Costa; Sem.Fraser Fernandes; Sem. Savio D’Silva; Sem.Rocky Fernandes; Sem. Aaron Magalhaes;Sem. Filipe Diniz; Sem. Roque Carrasco;Sem. Mathew Almeida; Sem. MelitoD’Costa; Sem. Roman Rodrigues; Sem. ElvisGodinho; Sem. Francis Barreto; Sem. AidanFernandes; and Sem. Sanford Rodrigues.Sem. Francisco Baretto was judged as thebest editor followed by Sem. SanfordRodrigues.

2. STORY WRITING COMPETITION:INDIVIDUAL

On 12th of July, 2012, a Story WritingCompetition was held on the theme “IntegralDevelopment in the light of the PastoralLetter”. Sem. Roman Rodrigues was the

coordinator for the activity.

Winners:1st Place: Sem. Melito D’Costa:

The Tiger (Yellow House)

2nd Place: Sem. Aidan Fernandes:Subham Vikasant SupurnnJivit (Green House)

3rd Place: Sem. Elvis Godinho:Institution (Red House)

3. PAINTING COMPETITIONOn 12 th of July, 2012, a Painting

Competition on the theme ‘ExploreCosmotheandricity in faith’. Thecoordinator for the activity was Sem.Mansueto Fernandes. Out of the ten paintings,the following were declared winners:

1st Place: Sem. Filipe Diniz (Red House)

2nd Place: Sem. Newton Fernandes (BlueHouse)

3rd Place: Sem. Roman Rodrigues (YellowHouse)


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4. FAITH FILM FESTIVALOn 16th of January 2013, on the occasion

of the annual Missionary Academy, a FaithFilm Festival was held in which six films of10 minutes duration each were projected. TheChief Guest was Fr. Feroz Fernandes, Editorof Vauraddeancho Ixtt. The names of thefilms were Faith by Melito D’Costa; Journeyof Centuries by Rony Fernandes; Halleluiahby Savio D’Silva; Dubhavachim Daram byRoman Rodrigues; Imagining Heaven onEarth by Alfi D’Cruz; and Asa Hanv Toyarby Savio D’Silva. The winners were: Firstplace, Asa Hanv Toyar; and Second placeDubhavachim Daram.

As part of the Missionary Academy, Sem.Savio D’Silva presented a paper in which hehighlighted the need to make use of the mediatechnology for the understanding, deepeningand propagation of faith.

On this occasion, Fr. Donato Rodriguesinaugurated the official Seminary Websitewww.racholseminary.org.

5. AMCHEM DAIZ -8The Rachol Seminary (LACARS) in

collaboration with the Goa Konkani Academyorganized the annual seminar on Konknniliterature, culture, etc. ‘Amchem Daiz -8’(OurHeritage), on February 21st, 2013. Theseminar was based on the person and thewritings of Eduardo Jose Bruno De Souza, thefirst Konkani news reporter and the firstnovelist in Roman script in Konkani literature.The chief guest for the seminar was Dr.Harischandra Nagvekar, ex executivemember of Goa Konkani Academy and nowthe editor of ‘Gomant Kalika’, a Marathimonthly magazine, who in his speech gave abrief gist of ‘Kristanv Ghorabo’ (The

Catholic Family), the first Konkani novel inRoman script. Pundalik Naik, whoparticipated in the seminar, reminded theaudience that it was a good coincidence tohold the seminar on 21st February which isthe International Mother Tongue Day.

Scientific papers were presented on thelife and writings of Eduardo Bruno De Souza:the life and the work of Eduardo Jose BrunoDe Souza by Sem. Sanford Rodrigues;‘Mahakavya’ i.e. on his journalistic views,the founding of ‘Udentichem Sallok’ (firstKonkani newspaper) and on his poem,’Evani Mori’(Eve and Mary) by Sem. AlfiD’Cruz.

Fr. Luis Gomes sociologically analyzed‘Kristanv Ghorabo’ while Sem. PeterD’Souza, spoke on its linguistic characte-ristics. There was a inter-active sessionmoderated by Shri Prakash Parienkar,associate professor of Konkani Departmentat Goa University.

A ‘Folk tales telling competition’ for thestudents of the neighboring schools wasorganized, for which Dr. Jayanthi Naik, amember of Goa Konkani Academy, was thechief guest. In the competition, AshustoshKamat of Our Lady Of Carmel High School,Curtorim bagged the first place while secondand third place was bagged by Roslin Silvaof St. Joseph’s High School, Shiroda andVaibhav Majalikar of Our Lady Of SnowsHigh School, Raia, respectively.

Sem. Alroy Gomes and Sem. MarioNoronha compered the function while Sem.Roman Rodrigues was the coordinator of theprogramme. Students from the KonkaniDepartment of the Goa University and fromother neighbouring colleges attended theseminar.


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Keeping the focus of the general theme ofthe year being dedicated to faith, the themechosen by the Association was “BhavarthSubham Jivit Dita, Khoro Vikas XrixttiPovitr Korta”.

This Association, as an activity of thePastoral Formation of the seminarians, strivesto impart values of Catholic teaching to theCatechism children, thus helping them todeepen their faith which they received atbaptism as children. On the other hand, thisapostolate helps the seminarians to cultivatein themselves love and zeal for the futurepastoral ministry. The seminarians involved inthis ministry were the students of the theologycourse along with the 3rd year students of thephilosophy course. The apostolate began on17 th June 2012 and on Sundays, theseminarians went to 19 centres in theneighbouring parishes and chapels in order toassist the faithful in animating the liturgy andto help in the organization and promotion ofCatechesis.

Report of the Catechetical Association2012 – 2013

* Sem. Jackie Albuquerque

Besides the apostolate in the Centres, therewere other activities organized by theAssociation:

— a half day Seminar at the beginning ofthe academic year;

— a full day recollection for the Catechistsof the Raia Deanery were organized on 8th

July and 9th December respectively.— the annual Catechetical-cum-Sports

Day was held on 3rd February 2013. Thechildren together with their Catechistsparticipated in the various activities.

Evaluations of the various activities as wellas new initiatives were discussed by theexecutive committee together with themembers at regular periods during the courseof the year.

On 8th March 2013, at the concludingmeeting, Sem. Mario Carvalho was nominatedto be the President of the CatecheticalAssociation for the Year 2013-2014.


The executive committee for the Year 2012-2013 was:Animator: Fr. Arvino FernandesPresident: Sem. Joevito D’CostaSecretary: Sem. Jackie AlbuquerqueTreasurer: Sem. Josely RochaLibrarian, Cards & Calendars In charge: Sem. Alfi D’CruzNotice Board In charge: Sem. Myron BarretoDecoration In charge: Sem. Succoro Rebello

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“Faith without charity bears no fruit,while charity without faith would be asentiment constantly at the mercy ofdoubt. Faith and charity each require theother, in such a way that each allows theother to set out along its respective path.Indeed, many Christians dedicate theirlives with love to those who are lonely,marginalized or excluded, as to thosewho are the first with a claim on ourattention and the most important for usto support, because it is in them that thereflection of Christ’s own face is seen.Through faith, we can recognize the faceof the risen Lord in those who ask forour love.” (Porta Fidei, 14b).

St. Joseph’s Outreach is the charitabledimension in the pastoral formation of theseminarians. The seminarians visit and helpthe financially poor, the lonely, the sick, theold, etc by their visits and material/financialassistance.

Executive CommitteeHon. President : Fr. Dennis FernandesSpiritual advisor : Rev. Fr. Mario CostaPresident : Sem. Mario CarvalhoVice-President : Sem. Peter BrittoSecretary : Sem. Savio D’SilvaTreasurer : Sem. Richard Rodrigues

Fund Raising CommitteePresident : Sem. Socorro RebelloMember : Sem. Myron Barretto

REPORT OF ST. JOSEPH’S OUTREACH2012-2013

* Sem. Savio D’Silva

Inquiry CommitteeSem. Haston FernandesSem. Rocky Fernandes

Mini-Stall In chargesSem. Peter D’SouzaSem. Clarence Carneiro

Cycle In chargesSem. Alfi D’CruzSem. Edwin D’SaSem. Jollyson FernandesSem. Steven CrastoSem. Aleston Vaz

Arranging the Hall for the MeetingsSem. Aleston CarvalhoSem. Denrish D’CostaSem. Selwino Pereira

Monthly meetings of the Outreach were heldin order to report about the beneficiaries; todiscuss issues concerning the Outreach, todecide on the application for any extra-ordinary aid sought from the Outreach, to planactivities organized by the Outreach etc.

VisitsThe witness of faith through love wasmanifested by the members of the Outreachthrough their weekly visits to the beneficiariesin and around Raia and Rachol. EverySaturday afternoon, the members also visitedthe sick in the Hospicio Hospital, Margao;


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T.B. patients at T.B. Hospital, Margao; theElderly Priests at the Clergy Home, Margao;Homes for the Aged (Margao, Loutolim,Raia); Leprosy Hospital, Macasana; andTerminally Ill Cancer Patients at XantiAvedna, Loutolim.

The Traditional FeteOn the 18th of November, 2012, the solemnityof the Most Sacred Heart of Jesus, thetraditional fete was organized. This fete beingthe only source of income for the Outreach,the events of the day consisted of thepublication of a brochure with advertisements,game stalls, fast food stalls, housie, etc. Thevarious responsibilities were ably managedand animated by the coordinator Sem.Socorro Rebello.

Day with the BeneficiariesOn the 10th of January, 2013, our beneficiariescame to the seminary for the day with the

beneficiaries. Fr. Norbert D’Silva presidedover the meaningfully organized EucharisticCelebration. A variety entertainmentprogramme was organized by the seminariansto entertain the beneficiaries, which wasfollowed by agape lunch. The coordinator wasSem. Jackie Albuquerque.

The Annual VisitThe members of the Outreach visited Sr.Valentina’s Little Heaven, Colva, on the 17th

of January, 2013. The seminarians interactedwith the 86 orphan children, organized somecultural items and games for them, anddistributed some gifts. The coordinator wasSem. Stifan Rebello.

The activities of the Outreach for the year arebrought to a close with the distribution of thefood items required for the monsoons(purument). This year the activity wascoordinated by Sem. Goldin Serrao


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The following members comprised theSports Committee:President: Sem. Stifan RehelloVice-President: Sem. Rony FernandesSecretary: Sem. Roman RodriguesTreasurer: Sem. Mario NoronhaMembers: Sem. Ronaldo FernandesSem. Jovier F. BarrctoSem. Jollyson S. FernandesSem. Allwyn BarbosaSem. Francisco PiresSem. Sanford J. Rodrigues

2nd July 2012: The traditional matchbetween the seminarians of the theologyand the philosophy course. The philosophycourse won with the score 2-0.

15 th June 2012: Euro Quiz forpredicting the scores of the EuropeanFootball games.

4th July 2012: the Seminarians aredivided into Four Houses: Blue, Green, Redand Yellow.

16 th July 2012: Table Tennis andCarom Tournament was inaugurated with aTable Tennis exhibition match playedbetween Fr. Donato Rodrigues and Fr.Arvino Fernandes.

31 st July 2012: A friendly Volleymatch was played between Seminariansand the Professors. The Seminarians won.

4th August 2012: Finals of the CaromTournament Singles: First place, Sem.

REPORT OF THE SPORTS ACTIVITIES2012 – 2013

* Sem. Roman Rodrigues

Glorio Barboza; Second place, Sem.Aleston Carvalho; and Third place, Sem.Allwyn Barboza.

5th August 2012: Seminarians playeda football game in the Blessed Joseph VazCup, organized by Sports Squad for Christ(SSC) at Pilar.

6th August 2012: Friendly footballmatch was played between the members ofthe St. Cecilia Choir and the rest of theseminarians. St. Cecilia Choir won by 2-1.

14th August 2012: A friendly footballencounter took place between Seminariansand Carmona Parish Youth. The resultswere 1-1.

17th August 2012: Inter-House TableTennis Tournament Finals Singles: 1st place,Sem. Mario Noronha; 2nd place, Sem.Newton Fernandes; and 3 rd place, Sem.Roman Rodrigues.

28thAugust 2012: Inter-Class FootballTournament Finals: 1st place, III YearPhilosophy; 2nd place, 1st Year Philosophy;and 3rd place, 3rd Year Philosophy.

5th September 2012: Inter-HouseTable Tennis Finals Doubles: 1 st place,Sem. Christopher Feranades and Sem. JudeCoelho; 2nd place, Sem. Mario Carvalho.and Mario Noronha.; and 3rd place, Sem.Royal Raposo and Sem. Fraser Fernandes.

20th September 2012: A friendlyfootball match between Racholites and theCurtorim Parish Youth. The Racholites


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won with a 2-1 victory.

28th September 2012: The Inter-ClassVolleyball Tournament Finals: 1st place,Professors; 2nd place, 1st Year Theology and3rd place, 3rd Year Philosophy.

19 th November 2012: A One-Dayknock-out Inter-class Cricket Tournament:1st place: 3rd Year Philosophy; 2nd place, 2nd

Year Philosophy; 3 rd place, 1 st YearTheologians.

26 th November 2012: Inter-HouseVolleyball Tournament: 1st place, BlueHouse; 2nd place, Red House; and 3rd place,Yellow House.

7 th January 2013: Inter -HouseFootball Tournament: 1st place, Blue House;2nd place, Red house; and 3rd place, GreenHouse.

25th January 2013: In the Shot Putevent, Sem. Edwin D’Sa secured the firstplace, while Sem. Jollyson Fernandes andSem. Christopher Fernandes managed tohold the 2nd and 3rd positions respectively.

28th January 2013: In the DiscusThrow event, Sem. Jollyson Fernandes wasthe best, followed by Sem. ChristopherFernandes and Sem. Jerson Costa.

29th January 2013: In the Inter-ClassTie-breaker Football, 1st Year Philosophy

managed to break most number of ties overthe III Year Philosophers and the II YearPhilosophers, who for the secondconsecutive year were content with the 2nd

and 3rd place respectively.

3rd February 2013: The Annual SportsDay: It began with the seminarians takingthe march-past on the beat of the SeminaryBrass Band. The Chief Guest was Mr.Kennedy D’Silva; the Guest of Honour wasMs. Melita Quadros, who together with theother dignitaries gave away the prizes.Different athletic events were alsoorganized on this day:

— 100 Mts. Dash: 1st place, Sem.Edwin D’Sa; 2nd place, Sem. SanfordRodrigues, and 3 rd place, Sem. MelitoD’Costa.

— 200 Mts. Dash: 1 st place, Sem.Melito D’Costa; 2nd place, Sem. EdwinD’Sa; and 3 rd place, Sem. AlestonCarvalho.

— Relay Event: 1st place Yellow House;2nd place, Blue House; 3 rd place: RedHouse.

— Overall House-Wise Finals: 1st place,Blue House.

— “Sportsman of the Year”: Sem.Edwin D’Sa.


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The Sant a Cec ilia Cho ir is thepolyphonic (four voices) male choir ofthe Seminary. The Choir Director was Fr.Romeo Monteiro and the Choir Masterwas Sem. Josely Rocha. The choir singsfo r the litu r gica l and the cu ltu ra lfunctions of the Seminary:

2nd July, 2012: Inaugural mass of theacademic year, presided by ArchbishopFilipe Nerri Ferrão.

31st July, 2012: Solemn vespers andfeast mass of St. Ignatius, the Patron ofthe Seminary Church. The parts of theMass were sung in Latin Polyphony.

4 th August, 2012: a football matchbetween Santa Cecilia Choir and rest ofthe seminarians. Santa Cecilia won by 2-1 score.

18th November, 2012: Solemn vespersand feast mass of Sacred Heart of Jesusin the Seminary.

19 th December 2012: For the annual

REPORTS OF SANTA CECILIA CHOIR2012-2013

* Sem. Josely Rocha

Seminary Day, the Choir together withother seminarians and guest singers/artists presente: Hallelujah Chorus byL. Beethoven; The Perfec t Gi f t byBar ney Rober tson ; Kun nbi- Fugd d iDance arranged by M. Martins; TheJolly Four by L.G. Kratz; I am in needof music by D. Brunner; and a konknnimusical Pavlam by Fr. Polly Lobo and Fr.Romeo Monteiro.

16 th January, 2013: funeral Mass ofFr. Ivo da Conceicao Souza, ex-professorof the Seminary, at the Holy Sp ir itChurch, Margao.

19 th April, 2013: Annual concert ofclassical music at Se Cathedral, Old Goa,under the baton o f Rev. Fr. RomeoMonteiro. The Choir was enlarged withmale and female singers accompanied byan orchestra.

The Ordinary Members of the Choirfor the year 2012-2013 were:

TENOR I TENOR II BARITONE BASS Alroy Gomes Socorro Rebello Josely Rocha Mansueto Fernandes Elvis Godinho John Albano Fernandes Aaron Magalhães Roque Carrasco Roman Rodrigues Richard Rodrigues Mathew Almeida Clarence Carneiro Peter Britto Aleston Carvalho Leslie Noronha Fraser Fernandes Edwin D’Sa


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A REPORT ON MISSION EXPERIENCE 2013“We are called, we are loved and we are sent to love.”

* Sem. Jackie AlbuquerqueFrom the beginning of his ministry Lord

Jesus “called to himself those whom hewished and he called twelve of them, to bewith him and to be sent out preaching” andafter he had fulfilled in himself the mysteriesof salvation and the renewal of all things byhis death and resurrection, the Lord who hadreceived all power in heaven and on earthfounded his church as the sacrament ofsalvation and just as he had been sent by theFather so he sent the Apostles into the wholeworld, commanding them “Go, therefore, andmake disciples of all nations, baptizing themin the name of the Father and of the Son andof the Holy Spirit teaching them to observeall that he had commanded them,” (cf. Mt.28:19ff).

In fulfillment to the practical requirementof the Course of Missiology, the 2nd YearTheology Students, Sem. Peter Britto, Sem.John Alban Fernandes, Sem. Stifan Rebelloand Sem. Jackie Albuquerque visited the“Missions of Daman” under the Archdioceseof Goa and Daman from 28th April to 5th May2013 . They were also accompanied by Rev.Fr. Romeo Monteiro, a staff member of theseminary.

Since Rev. Fr. Sebastiao Mascarenhassfx was the professor of the missiologycourse and also the Mission Superior, he haddone the necessary arrangements and Rev.Fr. Valerian sfx, the Provincial Superior of theMumbai Province, was present to help thevisiting team. They had taken great pains andutmost care to see that our stay was apleasant and enriching one.

The modus operandi was visiting theparishes and the mission stations in thevillages of Dadra and Nagar Haveli. Theseminarians participated in the Eucharisticcelebrations different with the local people indifferent villages and visited some of theCatholic Adivasi tribal families. Though theyspoke Marathi, we managed to converse withthem.

The priests and nuns working in theseareas integrated with the people and they feltone with them. The joy of Christ and the spiritof the early Christians was alive and activein their Christian community. The tribal spiritof unity was seen in the clusters of small hutsbuilt together on a hilly region.

The missionaries in these areas havemade themselves the vehicles of love andcompassion of Christ. The loving and caringattitude of the priests towards the people hasmade them feel the compassion of Christ.The tenderness of their heart, the reflectionof their smile, the celebration of the Eucharistin their little homes, sharing in their simplemeals, working and helping them in their hardwork and being with them has made thepeople aware of the love of God for them.

Some of the challenges and difficultiesthat the people face in these areas are waterand electricity. People had to walk hours andfor miles to get water for domestic purposes.In some places, villages are connected byroads, but lack of public transport makestravelling difficult. They also lack in thefacilities of telecommunication and postservices. The missionaries were the first onesto establish schools. Today some governmentschools have begun. In certain areas, theProtestants have set up their schools andprayer centres, which is causing discordamong people and posing a challenge for thepriests and sisters working there.

Eucharistic celebrations are held in theirhouses on weekdays by a visiting priest. Buton Sundays, people walk long distances, evencrossing rivers and climbing mountains toreach to the centre, where there is a chapel.

The Mission Tour was an enrichingexperience to the four seminarians. Theyrealized that people can be spiritually richeven when they are materially poor. Theywere convinced that service to the people andbeing one with the people is the best way toshare Christ with others.


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The first ever National Convention ofSmall Christian Communities (SCC’s) washeld from 19th – 21st November, 2013 inGoa. The general theme of the conventionwas ‘‘Small Christian Communities:Communion of Faith in Love . ’’ Theconvention coincided with the officialclosing of the Year of Faith in our country.The convention was organized by theNational Service Team for SCC’s (CBCI)and hosted by the Archdiocese of Goa andDaman.

Day 1: 19th NovemberThe theme for the first day was ‘‘SCCs:

A Home And School of Communion AndFaith’’, which began with the Eucharistpresided over by His Excellency SalvatorePennacchio, the Apostolic Nuncio to India,who in his homily highlighted the importanceof SCC’s in the promotion of unity withinthe church. He reiterated that communionis the essence of Trinity and the sincereway of living the New Commandment ofLove.

The inaugural ceremony was attended bythe Governor of Goa Bharat Vir Wanchoo,Chief Minister of Goa Manohar Parrikar,Deputy CM Francisco D’Souza, ApostolicNuncio to India Most Rev. SalvatorePennacchio, Archbishop of Goa-DamanMost Rev. Filipe Neri Ferrao, the Bishop ofPune Most Rev. Thomas Dabre, and theChairman of the National Convention, Sr.

1st NATIONAL CONVENTION ON SMALLCHRISTIAN COMMUNITIES

A REPORT

* Sem. Reagan Fernandes

Christine and Mr. Gordon, who lit thetraditional lamp. On the rhythm of thetheme song, beautifully choreographed andperformed by the nuns of Mater DeiInstitute, Old Goa, the Bible Procession andBible Enthronement ceremony was held.The Archbishop of Goa-Daman, Most Rev.Filipe Neri Ferrao formally gave a warmand hearty welcome to all the gathered andmade a proposal to adopt Blessed JosephVaz as the Patron for the SCC’s in ourcountry.

The first presentation was delivered bythe Archbishop of Goa on the theme,“SCC’s: A Home and School ofCommunion and Faith”. He summarizedthe Pastoral letter of the Archdiocese ofGoa (2013) in four parts: problematicattitude of a Christian, fourfold relational lifeof a Christian, the four traits of the Church,and the ‘ABC’ perspective for thecommunitarian life.

The second presentation was entitled“The power of SCC’s to Evangelize theNeighbourhood” by Most Rev. SelvisterPonnumuthan, Bishop of Punalur. He spokeof the relationship of Word of God andSCCs and the communal celebration of thesacraments.

The third presentation was done by MostRev. Bosco Penha, Auxiliary BishopEmeritus of Mumbai who skillfullypresented his ideas on the topic “SSCs: AnAntidote To A Culture Of Individualism,


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Competition And Consumerism”. Hecalled upon the delegates to make threeparadigm shifts to make SCCs effective: (a)from individualism to community (b) fromconsumerism to sharing (c) from atheism togod-centeredness.

The enriching experiences of theimportance and need of SCCs for the livingof Christian faith and communion wasshared by representatives from Jarkhand,Delhi and Kerala, while a presentation weredone by Regions of North-East India.

A Talk Show was moderated by Fr. FelixD’Souza with a panel of SCC pioneers: Fr.Edwin, Bishop Bosco Penha, Mr. Gordon,Sr. Christine and Sr. Martina. The talkhighlighted that (a) though the SCCs are theneed and priority of every diocese and ofthe church in India, their promotion is agradual process with lots of struggles (b)the SCCs will flower if the animators havemutual relationship with the Bishops (c) theseminarians need to be trained for thisministry of the church (d) prayer is aneffective and essential tool to promote SCCs(e) lot of creativity and contextualization isrequired to make SCCs effective.

A tribute was paid to Late Fr. PaulPuthanangady, SDB, who is considered thesteel man of the SCCs. The NationalService Team felicitated Bishop EmeritusFritz Lombiger of South Africa, BishopBosco Penha from Mumbai, Fr. Edwin fortheir pioneering efforts in the promotion ofSCCs. The day concluded with anEucharistic Adoration.

Day 2: 20th NovemberThe second day of the Convention was

celebrated in the various 19 Deaneries of

Goa and Daman. The Rachol SeminarySeminarians participated in the deanerycelebration organized by the Raia Deaneryat the Our Lady of Snows Parish ChurchRachol. The Staff Members of theSeminary went to different deanires in orderconduct the Input Session of the day. Therepresentatives from the eight parishesgathered at the Arch Arch of Rachol Villageand then marched to the Parish Churchtogether with the seminarians and priests,and the delegates from India and SriLanka. The Eucharist was celebrated byMost Rev. Charles Sarong Emer along withtwo other bishops, priests of the RaiaDeanery. The Input Session was conductedby Fr. Vijay Thomas of the NationalService Team in which he presented thesituation of SCCs in India and proposedsome solutions to the difficultiesencountered. The morning sessionconcluded with a fellowship meal whichwas orgainized by the PPC and Youth ofthe Rachol Parish.

In the afternoon, the seminarians weredivided into groups and sent to participatein the various SSC meetings held in Racholand Ilha de Rachol.

Day 3: 21th NovemberThe theme for last day of the National

Convention was SSC’s: Leaven forEvangelization and Renewal of theSociety.

The first presentation was by Most. Rev.Thomas Dabre, Chairman of the NationalConvention, who spoke of SCCs as aleaven for a new society thorug Inter-Religious Dialogue, Politics and Socio-Economic field.


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The second presentation was by Most.Rev. Raphel Thattil, Auxiliary Bishop ofArchdiocese of Trichur, who present theconcept of SCC’s in the Syrian Church,“Kudumba Kootta imakal” (FamilyCommunion). He highlighted how theOriental Code of Canon Law for the Syro-Malankara and Syro-Malabar Churches hasstressed on having Kudumba Koottaimakalin each parish whereby administrative andfinancial matters are handled by the laity,and the spiritual and theological matters arelooked after by the clergy.

The third presentation was given by Mr.Elvin Colaco on the theme “SSCstransform Laity Into A Leaven For A NewSociety”. He highlighted how the SCCscan play a vital role in awakening the laityto participate actively in the life of theChurch.

There were regional presentations by thedelegates from the states of West Bengal,Karnataka and Odisha. Sr. Christine Josephmade a video presentation on SCCs andEucharist. Fr. Vijay Thomas read themission statement of the convention and theassembly passed it unanimously. The dayconcluded with the Eucharistic celebrationcelebrated by His Eminence CardinalOswald Gracias; which was followed bythe official closing of the Year of Faith inIndia and a vote of thanks Most Rev.Thomas Dabre and Rev. Leonardo Souza.

Concluding Remarks1. The three day National Convention

could be described as a great successfrom the viewpoint of organization(surely normal hiccups were there) andpurpose in mind, namely the

understanding, establishment, andgrowth of SCCs in every parish in theChurch in India.

2. English being the language of theConvention, many delegates were notable to understand the presentations andthe sharings.

3. The sharing of experiences, testimonies,stories, etc. could have been the matterfor the presentation by the speakersthan the theologically loaded discoursessince the delegates were simple layfaithful.

4. The understanding of SCCs was stillconfused with the meetings of SCCs.The emphasis on a community lifelived 24 hours of the day and 7 daysof the week (Archbishop Ferrao)should have been the highlight andfocus.

5. As seminarians, we have gained muchfrom the Convention:

— that SSCs is the New Way beingChurch and that as future priests, wehave to gear our formation in thatdirection.

— that the priest has to take the lay faithfulinto confidence as collaborators in thelife and ministry of the parish.

— that as seminarians, we need to formourselves with the mentality ofcommunion in the seminary itself; andtry to attend the SCC meetings duringthe holidays.

— that the promotion of SCCs, and not justmeetings, should be the primary ministryof the priests for which visits to thefamilies is the basic necessity.


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The Bible presents the human beinghaving an intimate relationship with nature.In the Jahwistic account of creation (Gen2,46-7), man is formed out of dust in orderto cultivate of the earth because withoutthe human being, the earth would be anunformed and barren land; in the Priestlyaccount of creation (Gen 1,26-28), thehuman being is created in the image andlikeness of God in order that the humanbeing may fill the earth, and subdue it; andrule over the fish of the sea and over thebirds of the sky, etc. God is the creator andmaster of all that exists. However, humanbeings gifted by God the role of being co-creators and stewards of his creation.Human beings occupy a unique place in theuniverse according to the divine plan i.e.they enjoy the privilege of sharing in thedivine governance of visible creation (GS n.34). This sharing makes the human beings,the stewards of the visible creation.Blessed John Paul II would insist thatman’s lordship over nature is not absolute,but ministerial; not the mission of anabsolute and unquestionable master, but ofa steward of God’s kingdom (cf. GeneralAudience Address, January 17, 2001).

The Patriarchal Seminary of Racholhas taken up this challenge to be stewardsof God’s creation through their service tonature by means of agriculture. Themajestic and centuries old Rachol Seminarystands in the midst of this natural beauty ofthe small but picturesque village of Rachol,which in itself is a home of rivulets, khazanlands, and palm groves.

THE JOY OF FARMING* Fr. Mario Souza

The Seminary building was, for manyyears, surrounded by coconut, mango,kokum and other tropical trees, and themonsoons saw the cultivation of the paddyfields. Seeing the paddy fields remainingidle during the non-monsoon period, theseminary ventured into fruit and vegetablefarming. At first, a small kitchen gardenwas cultivated with the help of hiredlabourers. Seeing the goodness of the soiland the availability of water, a larger areabegan to be cultivated with various types ofvegetables, with the seminarians lendingtheir helping hand.

After some years of experience, theRachol Seminary has developed a naturalbonding nature. The theology of ecology isnot studied on the class-room benches butin the fields and gardens. Ecology, whichis a combination of the two Greekwords oikos (house) and logos (word),conveys that the physical environment ofhuman existence can be conceived as akind of ‘house’ for/of human life/living.Hence, staff and the seminarians havedecided to live in this ‘house’ at least forsome part of their daily life. It is understoodas part and parcel of their formation topriesthood.

During the monsoons, we cultivate thepaddy fields with rice. The seeds are sownin June and then transplanted in early July.Under the guidance of professional womenfrom Borda-Agalli (Margao), who rendervoluntary service, the staff and theseminarians do the job of transplantationunder the showers of rain and standing in


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the muck. By end of September, the fruitof our labour is seen when the harvestingmachine gathers the crop in piles of goldengrains. The joy of our labour is nourishedwhen the boiled rice reaches our plates forfood.

After the monsoons, we cultivatevarious types of vegetables: brinjals;tomatoes, radish, sweet potatoes, cluster-beans, chillies, onions, maize, spinach/saladleaves, amarantus red and white, lady-fingers, white pumpkin, ridge gourd, snakegourd, gherkins, kohlrabi, turnips. The GoaGovernment Agricultural Department helpsus in different ways. The produce is partlyconsumed by us at the Seminary and partlysold to the government through thehorticulture outlets.

The Seminary’s love for nature is alsomanifested in the plantations of bananatrees, coconut trees, mango trees, chickootrees and papaya trees. We also have threeornamental flower gardens. We also havea piggery through which the kitchen waste

is put to good use.Although not the first reason or goal,

the cultivation of rice and vegetables andfruits generate some income to theseminary, when the seminary dependsentirely on the generosity of thebenefactors. But more than the generationof income, this activity helps theseminarians to fall in love with the nature,to help in reducing pollution, to make gooduse of a piece of land (otherwise wouldremain barren), and to bear witness to thejoy of farming. When God created theworld, he took the man and put him in theGarden of Eden to till it and keep it (Gen2,15). In the 21st century, when the naturalbeauty and reality is attacked by the realestate and replaced with the cultivationconcrete jungles, the Rachol Seminarywants to convey that there is no substituteto the joy of farming.

(The writer is the procurator/houseminister of the seminary and takes care

of our farming).


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photo gallery

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photo gallery

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Benefactors

Queena Sequeira, CalvimMrs. Joanita Carneiro, DubaiWellwisher, BetalbatimWellwisher, CandolimMrs. Sonia Lemos, SinquerimMr. Jeronimo Avelino Gonsalves, MapusaMr. John Rodrigues, CandolimMr. Socorro Fernandes, Abu DhabiMr. Leo Mascarenhas, SarzoraFr. Mario AlmeidaMr. & Mrs. Francis & Jennifer Fernandes, Sto. EstevaoMr. Cosme Menezes, PanjimMr. & Mrs. Wilfred & Remigia Pereira, CurtorimMrs. Deodita Gomes, BorimMrs. Hilariana Fernandes, CandolimMr. Clay Noronha, RaiaWellwisher, NuvemMr. Luis Fernandes, MorjimMr. & Mrs. Bernard & Nelvie Coutinho, FatordaMrs. Alexandrian Ferrão, NavelimMs. Sunita Gomes, RacholMr. Dazban Vaz, MumbaiMr. Miguel do Espirito Santo Piedade Cotta, MargaoMr. Laurente Victor Fernandes, VernaMrs. Pulcheria Pinto, CuncolimMr. Lloyd Colaco, DubaiMr. Christ, DubaiMr. Kumar, DubaiMr. Cassim Agnelo D’Souza, MargaoMs. Maria Olga Vaz, CurtorimMr. Selvino Gonsalves, VarcaMs. Anisha Athanasia Lobo, CurchoremMr. & Mrs. James & Joaquina Cardozo, VelimMrs. Fatima Costa Senthinathan, OntorioMr. & Mrs. George & Hilda da Cunha, Santa InezGoans in Paris, Columbes FranceMr. Sebastiao P. Fernandes, Seraulim

OUR PROFOUND GRATITUDETO

OUR DEAR BENEFACTORS

Mr. Joaquim dos Santos, NerulFr. Mark Menezes, IllinoisMr. Sergio Faleiro, NavelimMs. Lisa Maria Abranches & Maria Esther Abranches, VernaMs. Anita Vaz, OrlimMr. Welvy Furtado, MargaoMrs. Natty Pereira e Furtado, VarcaWellwisher, MargaoMr. Jovito Rodrigues, CortalimMr. Francis Fernandes, CandolimMr. & Mrs. Gabriel & Maria Noronha, CurtorimMr. Reagan & Reece Pereira, S. Jose de ArealMr. Luis Mariano Faria, ParraMr. Dominic Dias, CandolimGoan Associaion of New JerseyMr. Joseph Lobo, New JerseyMr. & Mrs. Roy & Felinda Azavedo, CurtorimWellwisher, MiramarLadies Club of St. Boniface Church, IllinoisMr. Glenn Fernandes, ColvaMr. & Mrs. Francis & Celinda Serrao, PanjimMrs. Ana Maria Marques, CurtorimMr. Bryce Marques, CurtorimWellwisher, AssolnaMrs. Henriqueta Clara Fernandes, QuepemMr. & Mrs. Rony & Netty Fernandes, MajordaMs. Symmayanna Pereira, NavelimMr. Mayur William Rodrigues, MargaoMr. Sebastiao Antonio Dias, NuvemFr. David Filinto, Monte de GuirimMr. Antonio F. de Souza, AldonaMs. Alisha Lobo, MarcelaMs. Ana Pinto, BainaMs. Genoveva Rosa Maria Gonsalves, CaranzalemMs. Rosalina Pereira, ChinchinimMr. & Mrs. Selvino & Melvita Leitao, BenaulimMrs. Thomacina C. Barretto, Quepem

Benifactors

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Mr. Santana Fernandes, RaiaFr. Lawrence Rodrigues, CurtorimMs. Lucian Perpetua Vaz, LoutolimMr. Amber & Cassius Fernandes, VarcaMs. Bela Fernandes, Vasco da GamaMrs. Maria Lourdes Gracias, FatordaMr. & Mrs. Batista & Nelly Trindade, Salvador do MundoSt. Anthony’s Chapel, ColvaGanapoga Prayer Group, RaiaMr. Albertt Chetiar, PanvelMr. Ryan Pereira, UtordaMr. Manuel Joanes, BenaulimMr. Vincent Dias, TelaulimMr. Peter Soares, QuepemMrs. Fatima Bootland, DivarMr. C.B. Vas, AssolnaMr. Carlston Sanches, NavelimMr. James Luis, Borda, MargaoMs. Leena Fernandes, NavelimMr. Andrew Sequeira, RacholFr. Dennis Fernandes, Rachol SeminaryMr. & Mrs. Joseph & Sara Teles D’Silva, LoutolimMr. Prashant Dias, LoutolimMr. & Mrs. Anthony & Brigida Fernanades, MargaoMrs. Filomena & Jonathan Gonsalves, RaiaMs. Nadira Fernandes, SaligaoMr. & Mrs. Cajy & Rina Dias, FatordaMr. Wilson Joky Frias, FatordaMr. Johnston Fernandes, NavelimMr. Mathew Reveredo, RaiaFabrica de Igreja de Seraulim, SeraulimMrs. Bina Azaredo Costa, MargaoMrs. Filomena J. Menezes, CaranzalemMr. Samson Fernandes, LoutolimMr. Adam Colaco, RaiaMr. Santana Antonio Tavares, RaiaMrs. Josefa Furtado, FatordaMr. Carmo Afonso, CavelossimMs. Barbara Pereira, NavelimMrs. Fatima Travasso, CuncolimMrs. Ritin Dias, BenaulimMr. Sery Rodrigues & Precila Godinho, NavelimJesus Ministry, AmbelimDr. Ryan D’Costa, FatordaEvette & Anabelle ColacoMrs. Rosy Gomes. FatordaWellwisherMrs. Teresa Datye, BambolimMr. Thomazinho Vaz, Loutolim

Wellwisher, NuvemMr. John Simoes, DubaiMrs. Socorrita Fernandes, BenaulimCofraria de Ssmo Menino Jesus, ColvaMr. Milagrio Madeira, FatordaMr. & Mrs. Savio & Cheryl D’Souza, Santa CruzVailankanni Old Pilots’ Association, RaiaMrs. Tanuja Barretto, QuepemMr. Lawrence D’Silva, CortalimMr. & Mrs. Antonio & Magdalena D’Souza, CalanguteWellwisher, PilerneMr. & Mrs. Ezequiel & Anna Lobo, PondaMr. Vincentino Crasto, ChinchinimMr. Jerry Meclic Pereira, MargaoWellwisher, OrlimMs. Andrea Monteiro, CaranzalemWellwishers, SanvordemMrs. Norma Starkie, FatordaMrs. Maria Amelia da Cruz Fernandes, Alto PorvorimMr. Gerald Fernandes, RaiaMr. Dominic S. Fernandes, SaligãoMs. Snesha & Sneden Almeida, CurtorimMrs. Shineey & Mr. Harold D’Costa, PondaMr. Delaney Fernandes, FatordaMrs. Sancia Gomes, FatordaMr. & Mrs. Santan & Constancia Ganvkar, RaiaWell-wisher, ChinchinimCofre de Capela de Santo Antonio, DeussuaMr. Peter Gomes, MargaoSiolim United Football Team, DubaiFr. Jorge Pazzi Fernandes, VelimMr. & Mrs. Leo Bartolomeu & Maria Rosa Fernandes,BetalbatimMrs. Veronica Rebello, MainaMr. Cajetan Monteiro, RaiaMrs. Maria Regina Fernandes, SiolimMr. Mariano Leopoldo Almeida, CurtorimMr. Floriano Paes, Alto BetimMr. Bartolomeu & Ana Maria FernandesMr. Joseph Leitao, Telaulim, NavelimMr. & Mrs. Joaquim & Rilley Estibeiro, MacazanaMrs. Francisca Carolina Milagres Rodrigues, BetalbatimMr. & Mrs. Antonio & Antonieta Braganca, BetalbatimMr. & Mrs. Merwyn & Maria Graca D’Souza, UcassaimMr. Elwino D’Silva, AssolnaRAC CAPITAL & ALLIED SERVICES, AldonaWellwisher, ColvaWellwisher, QuepemMs. Maria Lizette Sena, Margao

Benifactors

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Mr. Lawrie Colaco, VelimMrs. Xaverina Fernandes, MargaoMr. Selwyn Fernandes, FatordaMrs. Celina Fernandes, CalanguteMrs. Zita Mexciana Gonsalves e Rodrigues, BenaulimMr. & Mrs. Caetano Piedade & Rita Fernandes, BenaulimMr. & Mrs. Cruzito & Rosy Rodrigues, BenaulimGoa Central Council, SSVP, CandolimMr. & Mrs. John & Rosada Rebello, MargaoMs. Prescy Gomes, CurtorimMs. Clariza M. D’Silva, AmbelimDr. Magno A.C. Pereira, Borda, MargaoMr. Paixao, Mrs. Grizelia & Mariella Teles, MainaMs. Annie Kapur, NavelimMrs. Filomena C.N. de Sa, MargaoMs. Vanita Leo Menezes, QuepemMrs. Fransquinha Dias, RacholMr. Joaquim Vaz, RaiaMr. Shawn Jesus Baptista, MajordaMs. Effie Fernandes, MargaoMs. Olga D’Souza, ChinchinimQRSMrs. Lina Rodrigues, ShirodaMrs. Aramita Dias, ChandorMs. Eugenia D’Souza, MiramarMr. & Mrs. Alexandrio & Angela Vaz, CuncolimMr. Samson A. Fernandes, CurtorimMr. Domnic D’Cunha, BenaulimMr. Jose & Eudes Fernandes, Aquem BaixoMrs. Olympia Pereira, Nagoa, VernaMr. & Mrs. Sabino Jose Antonio & Savia D’Silva, CarmonaMr. & Mrs. Seby & Jessie Vaz, VarcaMrs. Philomena D’Souza, PilerneWellwisher, MargaoHoly Spirit Parish, MargaoMrs. Rainda Fernandes, CortalimStella Maris Chapel, MiramarMrs. Francisca Correia & Mr. Candido Correia, CansaulimMrs. Aleixinha Soares, FatordaMr. & Mrs. Michael & Glenda Barreto, Alto BetimMr. Carmo Rodrigues, CortalimMs. Lucia Rebello, BenaulimMr. Cliffton L. Fernandes, NessaiMr. & Mrs. Joaquim & Brenda Leitao, DeussuaWellwisher,Mr. & Mrs. Patrick & Xena Fernandes, RaiaMr. Arvinda F. D’Sa, MajordaMs. Deffni, MargaoMr. Ronald Menezes, Caranzalem

Mrs. Filomena Menezes, CaranzalemMr. Inacinho, Victor & Joaquim Afonso, SiridaoMr. Tony Rodrigues, SeraulimMrs. Gloria Menezes, CaranzalemMr. Claudio Clovis D’Costa, MargaoMr. Roque Dourado, BetalbatimMr. & Mrs. Warren & Jane Newman, CandolimMs. Reena Fernandes, MargaoMs. Aveline J. Pinto, MapusaMr. Robinson Colaco, ShirodaFr. Urbano Menezes, ChinchinimMr. Carmo Afonso, CavelossimFr. Benny Costa , CarmonaMs. Beverly R. Pereira, UtordaMr. Ian Savio Menezes, MargaoWellwisher, CurtorimMr. & Mrs. Oscar Dias, TaleigaoMr. Ivor Fernandes, FatordaMr. Socorro Coutinho, Telaulim, NavelimMrs. Antoneta D’Costa, ChinchinimMr. & Mrs. Alex & Josephine Gomes, ArossimMrs. Anita Fernandes e Dourado, LoutolimMr. Anselmo Santana Fernandes, BenaulimMr. Dillwyn Nazareth, NachinolaMr. Jose Sebastian Menezes, MainaMr. Joaquim Pereira, SadolxemMr. Socorro Fernandes, SeraulimMrs. Beliza Aranha, ArossimMrs. Sabina Carvalho, RaiaMr. Henriques Rodrigues, PanajiMr. Maurelio Costa & Angelina Vaz, S. Jose de ArealFr. Lawrence Rodrigues, CurcaKarnataka Bank, MargaoMr. Joana X. Souza, RaiaMrs. Lucy Rodrigues, MercesMr. Lesley Rebello, NavelimMs. Celma Souza, PanjimMr. Antonio B. Colaco, MargaoMr. Anselm Dominic Gomes, DubaiMr. Joao Pedro Fernandes, RaiaMs. Jocilda Cabral, CurtorimMr. Joaquim Monteiro, MercesMr. Edwyn D’Souza, MargaoMr. & Mrs. Bazil & Belinda Fernandes, MajordaMs. Janis Fernandes, CuncolimMr. Caetano Domingos Dias, CandolimMr. John Fernandes, RaiaMrs. Bernadette Rodrigues, Curtorim

Benifactors

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FranciscoFernandes

Sinquetim, Navelim

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Makina VelhoVellor Duessua

Chinchinim

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With Best Compliments From

Mr. Marcus VelhoChinchinim

Velho Viona Film PresentsTheir new movie

Avoi Vo Aya(Mother or Maid)

A full length movie in Konkani. Written andDirected by Velho M. Merces.

The award wining film Director of“Release zaunche Adim Flopp.”

At the Goa Film Festival 2013,this Film was nominated for:

Best Story, Best Film, Best Lyrics,and Best Music.

Out of 36 selected movies by GKVFF 2013,this movie won the Awards for the

Best Story, Best Lyrics, and Best Music.

Avoi Vo AyaA story of a teenager, Australian born Indian, who

blessed dust to dust.

DON’T MISS THIS UNBEATABLE STORY…

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BEST WISHESFROM

PARISH PRIEST,PARISH PASTORAL COUNCIL

ANDPARISHIONERS OFOUR LADY OF

REMEDIOUS CHURCH,

BETALBATIM.

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WITH BEST COMPLIMENTSFROM

JIMSON CATERERS…..HOUSE OF GOOD FOOD SINCE 20000

There’s nothing to beat“Jimson’s Bhangarachem Goemchem Randop”

From Pork Sorpotel, Sannas,Prawn curry, Vindalo, Caffereal,

Kishmore served on Banana Leavesand in earth ware which gives

a Goan ambience to your setup.

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PRAYER TO ST. JUDE THE APOSTLE

Most holy Apostle St. Jude, faithful servent and friendof Jesus, the name of the traitor who delivered thebeloved Master into the hands of His enimies hascaused you to be forgotten by many, but the churchhonours and invokes you universally as the patron ofhopeless cases, of things despaired of. Pray for mewho am so miserable; make use, I implore you, of thisparticular privilege accorded to you, to bring visible andspeedy help, where help is almost despaired of. Cometo my assisteance in this great need, that I may receivethe consolations and succor of Heaven in all mynecessities, tribulations and sufferings, particularly(here make your request), and that I may bless Godwith you and all the elect forever.

I promise you O blessed St. Jude, to be ever mindfulof this great favour, and I will never cease to honoryou as my special and powerful patron and to do all inmy power to encourage devotion to you. Amen.

With love :Mario (Anil), Hazel and Baba Declan Fernandes.

Telaulim, Navelim.

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Elffy Velho

Fatorda

BEST WISHESFROM

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With Best Complimentsfrom

Domnic, Ramia andKataiel Barreto

Sao Jose De Areal

Giselle Orchestra & DjOpp. Power house Nani Daman,

Daman. 396 210

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WITH BEST WISHES

Simon Fernandes(Project Manager)

203, Ambika Darshan,Near Jain Bunglow,

Golden Nest,Bhayandar (E) Mumbai.

WITH BEST COMPLIMENTS

GABRIELTRANSPORT

MANDERM

With Best WishesFrom

Mr. Eugipt Velho&

Fly.With Best Wishes

From

Baby Canfia Pires

Telaulim

Science has converted theworld into a

neighbourhood; it is for religion to convert

it into brotherhood.— Martin Luther King Jr.

* * *

Science does not need Re-ligion and Religion doesnot need Science but we

humans need both.— Fritjof Capra

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Prayer forPeace and Communion

Make me a channel of your peace.

Where there is hatred let me bring your love.

Where there is injury, your pardon, Lord

And where there’s doubt, true faith in you.

Oh, Master grant that I may never seek

So much to be consoled as to console

To be understood as to understand

To be loved as to love with all my soul.

Make me a channel of your peace

Where there’s despair in life, let me bring hope

Where there is darkness, only light

And where there’s sadness, ever joy.

Make me a channel of your peace

It is in pardoning that we are pardoned

In giving to all men that we receive

And in dying that we’re born to eternal life.

St. Francis of Assisi

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God LovesA Cheerful Giver

(2 Cor. 9:7)

We gratefullyacknowledge

the generosity of allour

Benefactorsand

Well WishersThe Rector, Staff and Seminarians of

the Patriarchal Seminary of Rachol

Seminar on National Integration - Rachol Seminary

Documents

Transcript of Seminar on National Integration - Rachol Seminary