I Am Mission, You Are Mission!

Fr Joshan Rodrigues

This Sunday, October 20, the Universal Church will commemorate World Mission Sunday, an annual observance instituted by Pope Pius XI in 1926 through a papal decree. Marked on the penultimate Sunday of October each year, World Mission Sunday invites us to rededicate ourselves to the missionary mandate Christ entrusted to His Church—and to each one of us. It is a moment to reaffirm our support for the Church's evangelising mission globally. Out of the approximately 3,000 dioceses worldwide, about 1,000 are missionary dioceses, relying on our support to carry the Gospel to the farthest reaches of the earth.

The theme chosen by Pope Francis for this year is anchored in the Gospel of Matthew (22:1-14): "Go and Invite Everyone to the Banquet." This reflects the urgent and all-encompassing call to extend God's love to every person. The Holy Father elucidates key aspects of the missionary mandate by reflecting on pivotal words from the parable. "Go out and invite!" he reminds us, underscoring that mission is an unceasing endeavour to reach all people, drawing them into a transformative encounter with Jesus. This contrasts sharply with the familiar exhortation, "Come and see," often heard in vocational contexts.

Too often, our parish communities unintentionally become insular, focusing inward and catering primarily to the Catholic faithful within our church walls. Before we invite others to "come and see" and partake in the Eucharistic banquet that Christ has lavishly prepared for us, we must first "go and tell," ensuring that the Gospel permeates every facet of our daily lives and the lives of those we meet. The marginalised and spiritually distant must feel the ripples of mercy, joy, and love that emanate from the heart of every believer. Our task is not simply to bring the lost to the Gospel, but to bring the Gospel to the lost.

In today's world, even within our Catholic communities, there are many who have drifted from the faith. These are the gentes at the spiritual margins of the Church. Informal surveys across the Western world—and within our own archdiocese—indicate that this group is substantial and steadily growing. The causes are varied: rampant secularisation, irreligious media, an imbalanced work-life culture, poor Christian witness, failure to utilise contemporary means of communication, a lack of synodality… Whatever the reasons, Christ calls the Church to go out to these peripheries and re-evangelise.

As Pope Francis poignantly observes, "The drama of the Church today is that Jesus is knocking from within, asking to be let out! Too often, we become an 'imprisoning' Church that keeps the Lord to itself, forgetting that He came for mission and desires that we be missionaries."

However, even before we embark on the mission ad gentes (to the nations), the missionary mandate must first touch us personally—ad se. "He sent His servants to those who had been invited to the banquet, to tell them to come, but they refused to come" (Mt 22:3). Am I fully aware of the treasure of Baptism and the gift of faith I have received? Do I strive daily for a deeper love and communion with the Lord? Do I recognise that my secular life unfolds within the much grander design of the Divine, which is my ultimate destiny? Am I mindful of my duty to the broader Christian family and the global community of humanity?

Our outward missionary journey into the world must begin with an inward journey towards the heart of Christ. "The mission for all requires the commitment of all."

The Holy Father concludes his reflection by reminding us that mission must be inclusive of "everyone." It behoves us to contemplate which groups of people are often overlooked in our pastoral efforts and humanitarian outreach. In a bustling urban landscape like ours, numerous groups may fall through the cracks—the poor, the lonely, migrants and labourers, those identifying as transgender or with different sexual orientations, the working youth, inter-faith and ecumenical communities, environmental advocates… The list is endless.

"Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me." (Rev 3:20)

Genuine Reform or Business as usual?

Fr Joshan Rodrigues

The Catholic Church's Synod on Synodality has entered its final phase. Bishops, lay experts, and even non-Catholic observers from around the world have gathered in Rome this October for a month-long assembly that could reshape the Church, its governance, and its teaching. Pope Francis, opening the session, urged participants to listen to the Holy Spirit, rather than pursue personal agendas.

The Assembly's make-up mirrors last year's: 368 voting participants from seven continents, made up of 272 bishops (mostly delegates from bishops' conferences, plus 20 curial heads and 41 papal picks), and 96 (a quarter of the total) non-bishops, of whom 54 are women (lay and religious). The "non-bishops" are delegates from the continents, plus 15 of the Pope's own selections. The number of "fraternal delegates" – who can speak, but not vote – has been upped to 16 from 12, in response to the growing interest in the other Churches in this transformation.

The method and format, too, will broadly be the same: 36 round tables of roughly 10 members in which all have equal right and time to speak, guided by facilitators using the "Conversation in the Spirit". In a new step, group reports will be synthesised by six "language tables" (two in English; one each in Italian, French, Spanish and Portuguese) which will be presented to the assembly. The various reports will then be used as the basis for the final document.

It does not appear, however, that the second and concluding phase of the Synod will bring about any revolution in the decision-making structures in the Church. There will be no dilution of the role of the Bishop in matters of governance of the Local Church, nor does it seem that the laity will be given any legal/canonical mandate which will make them equal collaborators in the decision-making process, even when it comes to administrative and pastoral affairs. There is a general narrative that focuses on women and their participation in the decision-making process. However, in reality, the issue is one of clergy v/s laity, rather than one of gender. Lay men have no significant advantage over women when it comes to these roles within the Church. In fact, popular evidence points to the fact that women have a greater representation as Heads of Cells and Associations and in the SCCs at the parish level. In my own parish, 80 per cent of the parish ministries are headed by women.

This month's real challenge for the Synod may be how to manage the expectations of lay faithful across the globe, many of whom are expecting some concrete reforms to take shape in the Church after this three-year process. But is a major change in Church governance in the offing? That seems unlikely. Pope Francis himself, in his Oct. 1 remarks at the opening of this year's assembly, emphasised that "the presence at the Assembly of the Synod of Bishops of members who are not bishops does not diminish the episcopal dimension of the assembly" – a reference to the dozens of laypeople and women religious participating as voting delegates.

Pope Francis, being the pioneer that he is, has ushered in many structural and administrative reforms at the Vatican; there are many more women now in governing positions in the Vatican than before his papacy. However, this synodal thrust of the Holy Father has largely failed to percolate down to the local churches across the globe. The laity's role is still largely consultative, and the final decision-making authority rests in the hands of the ecclesiastical hierarchy.

But notwithstanding these compelling issues, the Universal Church looks to the Synod with feverish anticipation and a joyous hope. The synodal process has already ushered in a seismic shift in the way the Church looks at the relationship between the clergy and the laity with regards to their vocation within the Body of Christ. The cultic priesthood and the universal priesthood of the laity have come that much closer together. There is greater aptitude for 'listening' to the concerns, even of the least and the last. Already, many new initiatives have been birthed in parishes and local churches as a result of this 'journeying together'.

The only challenge that remains is to make everyone feel accepted, listened to and empowered, so that they feel that their own voice is a part of the "cohesive voice" that expresses the life of the Church.

The Holy Rosary: A Deep Expression of Thanksgiving and Gratitude for Salvation

Fr Joshan Rodrigues

The Holy Rosary is a powerful and ancient prayer in the Catholic tradition, offering believers a way to meditate on the life, death and Resurrection of Jesus Christ. While it is often regarded as a form of supplication, imploring divine assistance for the many challenges of life, the Rosary is also an extraordinary act of thanksgiving to God. Each Hail Mary, Our Father, and Glory Be, when prayed with intention, becomes an expression of gratitude, while the meditative reflection on the Mysteries of Christ's life invites us to deepen our awareness of God's immeasurable love and saving grace.

At its core, thanksgiving is recognising and expressing gratitude for the blessings that we have received from God. The very act of praying the Rosary is a form of such gratitude, as it helps us recognise and dwell on the greatest gift of all – our redemption through Jesus Christ.

When we pray the Our Father, for example, we acknowledge God's providential care and express our reliance on Him. It's a recognition that every good thing comes from God, from our daily bread to the ultimate gift of salvation. The Hail Mary, repeated with love and reverence throughout the Rosary, is an acknowledgment of God's favour bestowed upon Mary, and through her, the world.

The repetition in the Rosary is often misunderstood, yet this rhythm of prayer is meant to deepen our meditation, offering repeated acts of thanksgiving that lift our minds and hearts to God. Just as in liturgical worship, repetition helps us move from merely thinking about God to contemplating His mysteries with our whole being. In this way, the Rosary is an ongoing hymn of gratitude, woven from scripture, tradition, and personal devotion.

At the heart of the Rosary are the Mysteries, which invite us to reflect on key moments in the life of Jesus Christ and His mother, Mary. These mysteries—Joyful, Luminous, Sorrowful and Glorious—are pivotal events in salvation history. By meditating on these sacred moments, we not only recall God's loving intervention in human history, but also experience deep gratitude for the way God continually acts to save and redeem.

Take, for example, the Joyful Mysteries which reflect the beginning of salvation, from the Annunciation to the Finding of Jesus in the Temple. The Annunciation, where the angel Gabriel announces to Mary that she will bear the Son of God, is a moment filled with grace and divine generosity. Mary's humble "yes" to God's will is a profound moment of thanksgiving in itself, setting in motion the entire drama of redemption. As we reflect on these events, we are reminded to be thankful for the gift of Jesus' Incarnation, the moment when God chose to enter human history out of love for us.

The Visitation and the Nativity highlight the joy and thankfulness that flow from Christ's coming into the world. The shepherds, angels, and even the stars rejoiced at the birth of the Saviour. The Presentation in the Temple and the Finding of Jesus remind us of God's faithfulness to His promises and of Mary and Joseph's trust in God's plan. These moments urge us to thank God for His fidelity to humanity, never abandoning us, but always working towards our ultimate salvation.

One of the many creative ways of praying the Rosary is referred to as the Gratitude Rosary. The Gratitude Rosary is a unique way to pray a traditional Rosary, this time with a mindset of Gratitude. On the ten beads of the decades, while reciting each Hail Mary, think of something that you are grateful for. This could be as simple as your health, or as detailed as a memory you have from when you were growing up.

Trying to come up with 50 things you are grateful for might seem intimidating. Once you start, though, it is easy to keep thinking of blessings in your life. If you ever get stuck, take a look around at the environment you are in, and try to find inspiration there. Each bead gives you a brief opportunity to focus on that item with true gratitude.

In praying the Rosary, we not only offer thanksgiving for the events of salvation history, but also open ourselves to the grace of becoming more grateful people—aware of the blessings in our lives and the ultimate gift of Christ's love and sacrifice. Through this prayer, our hearts are attuned to the rhythm of thanksgiving, constantly returning to God with gratitude for all He has done and continues to do.

Cultivating a Culture of Peace

Fr Joshan Rodrigues

As we celebrate the International Day of Non-Violence this year on October 2, we seem to be living in a world besieged by violence. And this violence is on a continuous upward trajectory in spite of concerted efforts at dialogue by all stakeholders. Some facets of violence are more perceptible and obvious than others, such as the armed conflict currently underway in many parts of the world. But look closely, and you will find that a broader notion of violence is present in many aspects of social life, both at the global and local levels.

The World Economic Forum, in its Global Risks Report for 2024, presents the top ten risks that threaten global security and peace in the immediate future. These are categorised as Economic, Environmental, Geo-political, Societal and Technological. The greatest stated risk is that of armed conflict. UN Secretary-General, António Guterres, said in his address at the Peace Bell Ceremony earlier in September: "From the Middle East, to Sudan, Ukraine, and beyond, we see bullets and bombs maim and kill; bodies piled high; populations traumatised; and buildings reduced to rubble."

To ordinary folk such as you and me, these wars seem totally unnecessary. Nations fighting over small pieces of land and frivolous issues lead to unspeakable suffering for the common citizens of this planet – innocent families, women and children, who are dragged into the theatre of war, killed, maimed, reduced to poverty, and displaced from their homes. However, these wars are fought for the egos of a few, quite often to cement their own political positions of power, at the cost of the lives of their own citizens whom they are elected to serve. The so-called global powers who have the power to bring an immediate halt to these conflicts refuse to do so, while world bodies such as the United Nations have been rendered largely powerless and ineffective, their sole purpose now only being to conduct relief operations for those affected by violence.

But moving beyond this most apparent form of violence, there are other issues that continue to push our world towards a dangerous edge. Misinformation and Disinformation fuelled by malevolent use of Artificial Intelligence in the online space is fanning the flames of hate and leading to a more fractured society. New technologies are being developed with little thought of ethical considerations and their impact on human dignity. Progress for the sake of progress pushes humanity to the peripheries, and brings profit to the centre of this technocratic culture. Cyber-crime impacts the lives of ordinary citizens, quite often wiping off their entire life savings. Cyber-bullying and trolling destroys people's reputations and emotional health, causing irreversible damage.

Violence to the Environment is another leading cause of loss of peace in our world today. Extreme weather events are on the rise, which have a severe impact on the economies of nations and families. Environmental degradation that is human-caused is quite often the root cause of poverty and forced migration, hunger and disease. Heightened levels of particulate pollution in our cities, coupled with increasing temperatures due to concretisation of urban spaces and deforestation, are impacting our physical, emotional and mental health. This is violence done to human dignity and the right to life.

One of the more pressing issues today is economic downturn, inflation and loss of meaningful employment. While good and satisfying jobs are hard to come by, the rising cost of living is impacting the health of family life, not to mention personal happiness. The slave-like conditions that youngsters often face in the corporate world, can be dehumanising and demoralising. The death of a young 26-year-old employee at EY Pune has brought this into sharp focus. It is imperative that companies and governments urgently work towards building a healthy and ethical corporate culture that places the health and happiness of the human person above all other considerations.

The solution: we need to build a culture of peace and humanity at all levels of social life. An honest and purposeful politics is at the heart of solving much of these problems that we face today. Political office and political responsibility constantly challenge those called to the service of their country to make every effort to protect those who live there and to create the conditions for a worthy and just future. Every election is an opportunity to return to the original points of reference that inspire justice, law and a culture of peace. Let us motivate and inspire our political leaders to work for a culture of peace, so that the message of that great prophet of peace, Mahatma Gandhi, may resonate powerfully amongst the peoples and challenges of our time 

Missionary Pope’s Unforgettable Journey to the Peripheries of the Earth

At the end of Pope Francis' longest Apostolic Journey, which took him to Asia and Oceania, there are several images destined to remain in the mind and heart.

The first is that of the "tunnel of fraternity" that the Pope blessed alongside the Grand Imam of Jakarta. At a time when tunnels are associated with images of war, terrorism, violence, and death, this underground walkway connecting Indonesia's largest mosque to the Catholic cathedral is a sign and a seed of hope. The gestures of friendship and affection exchanged by the Bishop of Rome and the Grand Imam touched many in the world's most-populous Muslim country.

The second image is that of Pope Francis boarding the Australian Air Force C-130 to travel to Vanimo, in the northwest of Papua New Guinea, to visit three Argentine missionaries and their people, bringing with him a ton of aid and gifts.

The Pope, who, as a young man, had dreamed of becoming a missionary to Japan, had long wanted to make this visit to the most remote periphery of the world, where he was embraced by men and women in their colourful traditional attire. Being a missionary means, first of all, sharing the lives, the many problems, and the hopes of these people living in precarious conditions, immersed in exuberant Nature. It means witnessing to the face of a God who is tenderness and compassion.

The third image is that of President José Manuel Ramos-Horta, who, at the conclusion of the official speeches at the Presidential palace in Dili, Timor-Leste, bent down to help the Pope adjust his feet on the wheelchair pedals. In the most Catholic country in the world, faith is a strongly defining element, and the role of the Church was decisive in the process that led to its independence from Indonesia.

The fourth image is the moving embrace of the Pope with the children with disabilities who are cared for by the sisters of the Irmãs Alma School. He exchanged gestures, looks, and few words that were deeply evangelical, to remind us that these children, who rely on others for everything, by allowing themselves to be cared for, teach us to allow ourselves to be cared for by God. The question of why children suffer is a blade that cuts deep, a sore that does not heal. Pope Francis' response was closeness and a fatherly embrace.

The fifth image is that of the people of Timor-Leste, who waited for hours under the scorching sun for the Pope on the Tasitolu plain. More than 600,000 people were present, practically one out of every two Timorese. Pope Francis was moved by this reception and warmth in a country that, after its hard-won independence from Indonesia, is slowly building its future. Sixty-five per cent of the population is under 30 years old, and the roads travelled by the popemobile were overflowing with young men and women with their very small children. This experience was a sign of hope for the Church, hope for the world.

The sixth image is that of Singapore's skyline, the island-state with its towering, ultra-modern skyscrapers. This is a developed and wealthy country. It's impossible not to think of the contrast with the dusty streets of Dili, which the Pope had left just a few hours earlier. Even here, where wealth is evident on every corner, where life is organised and transportation is incredibly fast, Pope Francis embraced everyone and pointed to the path of love, harmony, and fraternity.

Finally, the last image is that of the Pope himself. Some had doubted whether he could withstand the strain of such a long journey, in countries with tropical climates.

On the contrary, it was an upward journey. Instead of tiring day by day, covering kilometres, transfers, and flights, he gained energy. He met the young people of various countries, abandoning his written texts and exchanging in dialogue with his interlocutors, refreshing his spirit and body. He became young among the young, despite his approaching 88th birthday, which he will celebrate on the eve of the 2025 Jubilee.

(Guest Editorial) Andrea Tornielli is the Editorial Director of Vatican News.

Passing through the Prism of the Passion

I am as much an outsider in this world as Christ was. He loved the world despite its flaws, but did not embrace its values. His singular purpose was to reveal the true nature of love, and how to practise it. He was unwavering in His commitment, and willing to pay any price to achieve it. This culminated in his crucifixion at Calvary, a divine monument to His work for the world's salvation. The salutary message of His sacrifice remains accessible to all, universally and without exception. True love, as exemplified by Christ, is a profound and solemn endeavour. He never grew weary of loving the world, undeterred by its hardness, wickedness, or misunderstanding. His sacred mission continued unabated, pressing forward to show us the meaning of love. He was prepared for the worst, and always gave His best.

The Cross, the instrument of salvation, is the beautiful secret of His legacy. It is the greatest gift He left us, a source of inexhaustible power. When understood in conjunction with the Holy Eucharist, which must be received not merely as a ritual, but wholly and phenomenologically, it becomes a gift par excellence from heaven. It challenges and guides us, revealing the true will of the Father. Silent yet eloquent, it is a friend to humanity in all seasons. Rich in meaning, it holds the inexhaustible treasure of the Holy Spirit.

The Cross is a refuge for the fallen, a support for the weak, and an empowering force for the determined. All holy endeavours originate from it, and nothing flourishes except under the shadow of the Holy Cross, as Blessed Francis Jordan, the founder of the Society of the Divine Saviour, observed. It drives away evil and purifies the land where it is planted. More than a mere symbol of organised religion, it is the foundation of a new divine metaphysics, a call to a spirited and active life. When partaken of correctly, it transcends the veneration of a wall-mounted symbol, transforming life into an extraordinary phenomenon, and becoming a close companion to the Holy Eucharist. Together with the Eucharist, it holds the key to extraordinary power and a positive life. Goodness emanates from it, and it seeks to be embraced by us to transfigure us as loyal servants of the Good News. It should not be buried within complicated ecclesiastical structures, obscuring its power, for it is a true life-giver. It sustains us through life's most challenging moments, and never ceases to uplift and inspire.

The Cross invites us to delve deeper into the mystery of life, beckoning us to move forward towards a better and more beautiful way of being. It encourages us to avoid regression and wallowing in old wounds, instead embracing a new world of joy and salvation, with its invitation ever open, awaiting our appropriation. We can embark on this journey from any point in our lives—whether we are experiencing joy or sorrow, poverty or plenty. However, a strange and sad paradox exists; while the Cross is essential for all, it is often avoided and missed by the vast majority of humanity. It is rarely, if ever, willingly borne.

Most would settle for anything less than the glorious Cross of Jesus Christ—sometimes due to spiritual blindness, and sometimes out of stubborn habit—and they miss this singular treasure, opting instead for a life of false piety. However, it is available to anyone who is authentic and willing to pay the price of true love and learn to grow in it. The Cross makes us capable of selfless love and liberates us from our self-imposed prisons by encouraging us to trust the higher, loving power within our own vocation to respond to love. It is a strange but true fact that we have the great vocation to endure suffering—salvific, sanctifying, and meaningful suffering! If you dare to embrace that suffering, it will transform you into one of the strongest of lovers. A prayerful resolve makes all the difference, and the humble Cross-bearing Saviour is our model. The way of the Cross is our way, where we may fall several times, but must rise and continue our journey. Blessed are those who understand the Cross of Jesus Christ. Even more blessed are those who live it daily.

(Guest Editorial) Dr Paul Mathulla is Chairman, Governing Council and Professor of Philosophy, IMPACT Institutions, Bangalore. He is also the founder of CESD (Cornerstone Environment for Spiritual Development). 

The Birth of Mary brings Joy to the World

The feast of the Nativity of the Blessed Virgin Mary is celebrated each year on the eighth of September. Usually it is the custom of the Church to celebrate the feast day of a saint on the date of their death, as this is truly their "die natalis," the day remembered as their birth into everlasting happiness. Mary, however, entered this world sinless through the privilege of the Immaculate Conception, and is the firstborn of the redeemed. Her nativity is a cause for great joy, as it is considered the "dawn of our salvation," as Pope Paul VI wrote in the document, Marialis Cultus, in 1972.

There is no reference in the Sacred Scriptures to the birth of Mary. That which is known about Mary's nativity is found in the Apocrypha, principally the Protoevangelium of James, which has been dated by historians prior to 200 A.D. This book gives us a detailed account of the birth of Mary, that begins in the fifth chapter, and even gives a detailed conversation between Mary's mother, St Anne, and the midwife.

The earliest document commemorating this feast comes from the sixth century. It is generally believed that this feast originated in Jerusalem, since there is evidence, in the fifth century, of a church dedicated to St Anne, located north of the Temple in the neighbourhood of the Pool of Bethesda. Sofronius, the Patriarch of Jerusalem, affirmed in the year 603 that this was the location of Mary's birth. After the Council of Ephesus in 431 A.D., the cult of the Blessed Virgin Mary increased significantly. This, combined with the influence of the Apocrypha, may have been a factor in the increase of popular devotion of the people toward Mary

It is generally believed that the date of September 8 was chosen to celebrate the Nativity of Mary, since the civil year began in Constantinople on September 1. Scholars believe that this date was chosen, since it was symbolic that the "beginning" of the work of salvation should be commemorated near to the beginning of the new year. The Solemnity of the Immaculate Conception of Mary was later fixed at December 8, nine months prior. This feast day was introduced in Rome from the Eastern Church in the seventh century. The Syro-Sicilian Pope, St Sergius I, who reigned from 687-701, prescribed a litany and procession be part of the liturgical celebration of this feast day. Paschasius Radbertus (d.860) wrote that this feast of Mary's Nativity was being preached throughout the universal Church, and it became a holy day of obligation for the West by the year 1007.

The primary theme portrayed in the liturgical celebration of this feast day is that the world had been in the darkness of sin, and with the arrival of Mary, begins a glimmer of light. That light which appears at Mary's holy birth pre-announces the arrival of Christ, the Light of the World. Her birth is the beginning of a better world: "Origo mundi melioris." The antiphon for the Canticle of Zechariah at Morning Prayer expressed these sentiments in the following way: "Your birth, O Virgin Mother of God, proclaims joy to the whole world, for from you arose the glorious Sun of Justice, Christ our God; He freed us from the age-old curse and filled us with holiness; He destroyed death and gave us eternal life."

The second reading of the Office of Readings is taken from one of the four sermons written by St Andrew of Crete (660-740) on Mary's Nativity. He too used the image of light: "...This radiant and manifest coming of God to men needed a joyful prelude to introduce the great gift of salvation to us... Darkness yields before the coming of light."

A secondary theme of joy also appears throughout the liturgical celebration. The entrance antiphon at Mass states: "Let us celebrate with joyful hearts the birth of the Virgin Mary, of whom was born the Sun of Justice, Christ our Lord." It is with these two themes of both the approach of light and joy that the faithful senses the great happiness and festive nature on this beautiful feast of Mary's birthday.

(Guest Editorial) Rev. Fr Matthew Mauriello