Faith, Space, and the Love of Language

Fr Joshan Rodrigues

Speaking at the Mass of Saints Peter and Paul on June 29, Pope Leo XIV delivered a clarion call against the slow suffocation of a stagnant faith. A faith that doesn't move, he warned, soon begins to grow moss. If we wish our belief to stay fresh and fizzy—like divine soda water—we must allow it to be stirred and shaken by the experiences of our own time. Who, indeed, is Jesus for us today? What space does He inhabit in the modern Church? These are not idle musings for theologians alone, but questions we must ask with the urgency of someone who's misplaced their house keys.

If we fail to discover new paths to proclaim the Good News, the Church risks becoming a charming museum piece, admired perhaps—but only behind glass. "Do Not Touch," the sign would read.

As we mark Faith Formation Sunday in the Archdiocese of Bombay, our spiritual report card presents us with some sobering truths. Treating faith formation like a school syllabus from Std 1 to 11 reduces a lifelong spiritual journey to a mere checklist. But faith is not a course you graduate from; it is a strange, wonderful novel that never quite ends, no matter how many times you think you've reached the last page. The Jubilee Year would be a fantastic opportunity for the archdiocese to discern creative ways of faith formation at all stages of life, no matter what age. How can we make Christians look at their faith and daily life as two sides of the same coin? This is the challenge of the Church today.

Challenges abound. Dwindling numbers in Sunday Schools. Parents remain unconvinced. The sacred is elbowed out by the secular. Catechists are often untrained, like knights without armour. Strategic planning for continued faith formation for adults at the parish level is often conspicuous by its absence. And family prayer? It's gone the way of handwritten letters and Doordarshan serials. Meanwhile, the catechetical curriculum begs for frequent revision. The world keeps asking new questions; faith must be nimble enough to answer, lest it become the theological equivalent of a floppy disk.

There are opportunities too: Big Tech can help us answer the questions of a techno-centric world. Are we ready to harness the power of science to empower our faith? 

In a leap of faith—literally and figuratively—Group Captain Shubhanshu Shukla of the Indian Air Force has become only the second Indian to journey into space, following in the stardust-trail of Rakesh Sharma, who floated into the cosmos way back in 1984. Like every astronaut who has gazed upon Earth's blue orb from above and returned a philosopher, Shukla shared with the Prime Minister a revelation worthy of scripture: from up there, borders vanish, and so do our petty squabbles. "No borders, no states, no countries," he said. "Just one humanity, and one fragile, glorious home."

How curious that when we walk this Earth, we slice it into countries, states, colonies, and even gated communities, then proceed to build taller walls and dig deeper ditches to keep each other out. Then, absurdly, we go to war—waving flags and firing missiles—all to defend the idea of ownership over what was never ours to begin with. It's ironic, isn't it? Only when we leave the Earth do we truly see it.

Perhaps there should be a mandatory space programme for world leaders; no one gets to start a war until they've spent at least a week floating in orbit, looking down at the planet they wish to scorch. Imagine international treaties being negotiated in zero gravity! As the Apostle Paul once thundered, "There is neither Jew nor Greek, neither slave nor free, nor male and female, for you are all one in Christ Jesus." (Gal 3:28)

The grand Hindi language imposition has been momentarily shelved, thanks to the efforts of Maharashtra's Opposition parties—who, for once, seem to have spoken the same language.

While the NEP recommends a three-language policy, it's a well-known ecclesial secret that the Christian community, especially the English-First faithful, often operates on a one-language policy; two, if you count Latin at funerals and community prayers. But isn't it time we warmed to Marathi, the very soul of the land we love? After all, Mumbai isn't just a city; it's an operatic chaos of cultures, languages, and honking rickshaws. Why not sing its tune?

Even His Excellency, Archbishop Leopoldo Girelli, the Apostolic Nuncio to India, opened his last speech in the city with the cheerful phrase, "Kasa kai, Mumbai!"—earning more applause than most local politicians get in a year. A cue to follow, if there ever was one

Celebrating Laity

Fr Joshan Rodrigues

I n the evolving life of the Catholic Church, the role of the laity has emerged as a crucial locus of renewal, vitality, and mission. The Second Vatican Council, especially through documents like Lumen Gentium and Apostolicam Actuositatem, marked a decisive shift in ecclesiological understanding—affirming the laity not as passive recipients of grace or mere supporters of clerical ministries, but as active co-responsible agents in the Church’s mission.

The laity, by virtue of their secular vocation, are uniquely placed to embody and advance the Church's mission in the temporal order. Unlike the ordained, whose sacramental role is principally ecclesial and liturgical, the laity sanctify the world from within—through their families, professions, civic responsibilities, and cultural engagement. In an era of globalisation, ecological crisis, and rising inequality, the Church depends on lay Catholics to be leaven in the dough of the world.

Catholic Social Teaching, particularly the principles of human dignity, the common good, solidarity, and subsidiarity, provides a moral framework that the laity are called to embody in concrete action. Lay Catholics are active in fighting poverty, advocating for migrants and refugees, addressing climate change, and building inclusive societies. Their participation in political, economic, and social institutions becomes an extension of their baptismal call to holiness and justice.

However, the Church must support this aspect of lay mission. Too often, social justice work is seen as peripheral or optional within parish life, rather than integral to discipleship. Additionally, lay Catholics may face opposition or apathy from within the Church when they challenge systems of injustice, especially when such systems are tied to political or economic power. It is imperative that Church leadership affirm and empower lay Catholics who engage in difficult but necessary conversations about injustice, economic disparity, gender equality, and environmental stewardship, both inside and outside the Church.

The enlightened role of the laity does not imply competition with the clergy, but rather a deepened sense of complementarity. In practice, this collaboration takes many forms: lay pastoral associates, theologians, educators, catechists, and administrative leaders are now essential to parish and diocesan life. Many laypeople serve as chaplains in hospitals, prisons, and universities, often providing spiritual care alongside or in lieu of clergy. The growing presence of women in ecclesial leadership roles—though still limited in sacramental ministries—signals a positive shift towards a more inclusive and participatory Church.

Nevertheless, the Church must address institutional barriers that limit full collaboration. For example, decision-making in the Church remains reserved to clerics, and lay consultation is often symbolic, rather than substantive. Women, who constitute the majority of Church participants, continue to be underrepresented in leadership roles. The path forward requires courage and humility from all sides: clergy who are willing to share authority and laity who are prepared to take up leadership with spiritual maturity and pastoral sensitivity.

Amidst these challenges, there are new opportunities for deepening the lay vocation in the contemporary Church. Synodal processes must become permanent structures of governance, not one-off events. Parish Councils, diocesan synods, and pastoral assemblies should reflect the diversity of the Church and include the voices of the marginalised. The laity, especially younger generations, are adept at navigating digital culture. They can evangelise, advocate, and create community in ways that extend beyond traditional models. The Church must support their creativity while providing ethical and spiritual guidance. We must move towards inter-diocesan collaboration in faith, advocacy, and service. An archdiocese like Bombay is gifted with a migrant congregation that comes from all parts of India. We must not just address the needs of the migrant populace in our own place and context, but also act as connecting bridges to their places of origin and homes of culture, language and distinct faith experiences.

The contemporary Church stands at a crossroads, with the laity called not to the margins, but to the heart of ecclesial life. Their role—formed by synodality, animated by social justice, and enriched by collaboration with the clergy—is not supplementary but essential. This is the hour for a Church of co-responsibility, where every baptised person, empowered by the Spirit, participates in the mission of Christ.

Such a Church will not emerge through publication of documents and celebration of a stand-alone ‘Laity Sunday’, but through conversion—of hearts, structures, and relationships. The enlightened laity are not spectators of holiness, but protagonists of transformation. And it is precisely through their faithful witness in the world, in communion with their priests, that the Church will become ever more fully the Body of Christ, alive in the world, and responsive to the signs of the times.

My Body Given for You

Fr Joshan Rodrigues

The Feast of Corpus Christi—formally known as the Solemnity of the Most Holy Body and Blood of Christ—is a luminous celebration of the Real Presence of Jesus Christ in the Eucharist. At the heart of this feast is the mystery of transubstantiation: the transformation of ordinary bread and wine into the very Body and Blood of Christ. For the Catholic Church, and many other Christian traditions, the Eucharist is not merely a rite; it is the axis upon which the spiritual life turns. On Corpus Christi, the faithful gather to publicly profess their belief in this sacred mystery, often through solemn Eucharistic processions where the Blessed Sacrament is carried with reverence through the streets, culminating in adoration and benediction.

Yet, while Corpus Christi exalts the Real Presence of Christ in the Eucharist, it also invites us to contemplate something more immediate, more incarnate: the human body. Christianity is, perhaps more than any other religion, a profoundly "bodied" faith. In Genesis, we read that God fashioned humanity from the dust of the earth, and called it good. From the very beginning, the body was not a hindrance to holiness, but a vessel of divine dignity. This dignity reaches its zenith in the mystery of the Incarnation, when God took on flesh, and became one of us—not as an idea or a spirit, but as a body that could be touched, wounded, and ultimately offered in love.

Christ did not stop at becoming incarnate; He went further. He gave us the sacrament of His Body. We are redeemed not by abstraction, but by flesh and blood crucified. As St Paul writes to the Colossians, Christ is "the head of the body, the Church" (Col 1:18), and we, each of us, are members of that same Body. This is no poetic flourish; it is an ontological reality that binds us together in communion.

To believe this is to see every human being with new eyes. When we receive the Eucharist, we receive not Christ alone, but one another. Communion is not a solitary act; it is a radical participation in a divine-human community. In this light, the Christian faith is inherently communitarian. Isolation is an illusion. We are, as St Paul reminds us in 1 Corinthians 12, parts of one body; when one member suffers, all suffer.

This theological truth carries urgent ethical implications. The world today is riven with violence, division, and apathy. The cries rising from Gaza, Ukraine, Nigeria, and other conflict-scarred regions echo like unattended wounds in the Body of Christ. How can we remain indifferent? When political alliances trump moral clarity, when diplomacy is driven by self-interest, we are courting moral catastrophe. These suffering bodies—children, mothers, elders—are not collateral; they are Christ. Their dignity is not diminished by their geography or religion.

It is grievously ironic that those who once suffered unspeakable atrocities in the 20th century now stand accused of perpetuating them in the 21st. Justice and truth have become relative—chameleonic, shifting with the winds of politics and power. Bombs fall with impunity on Palestinian homes, Ukrainian cities, and Nigerian villages, simply because the world has learned to look away. But we, who receive the Body of Christ, cannot afford such detachment.

Corpus Christi is a solemn summons to remember: every human body is sacred. Jesus' gift of His body was not symbolic altruism; it was the fullest expression of divine solidarity. The Eucharist is both sacrament and summons—a call to mirror that self-giving love in our lives. We must begin by reverencing the bodies around us: the sick, the lonely, the refugee, the prisoner, the one whose face is different or faith unfamiliar.

We are called to open the ears of our hearts to the cries of the afflicted. Like the Good Samaritan, we are commanded to draw near to wounds the world prefers to ignore. Like the Prodigal Father, we must run to embrace the ones who have strayed. We must dismantle the walls of tribal loyalty—family, friendship, nation—and extend our compassion to the stranger, so that none are left abandoned in the wastelands of loneliness, that bitter fruit of a consumerist, post-modern age.

Each time we approach the altar, when we take the bread and the cup, we declare not only our faith in Christ's presence, but our willingness to imitate His self-offering. This is my body, given for you. These words must become our own.

India's Casualties of Neglect and Apathy

Fr Joshan Rodrigues

In India, unfortunate deaths caused by accidents, natural disasters and other causes have become the norm. Stampedes, train accidents, bridge collapses, flooding and electrocution, road cave-ins, dilapidated buildings collapsing during the monsoons, fires, drownings in water bodies or open drains, road accidents, are all a familiar feature in every morning's newspaper. As I write this, the latest tragedy has occurred at Mumbra, where desperate commuters hanging on to overcrowded local trains during Monday morning rush hour, fell onto the tracks – more than a dozen people from two trains moving in opposite directions – about five dead, a few others in critical condition.

While India is not the only country in the world to witness human tragedies such as these with alarming regularity, there seems to be a deeper malaise which has penetrated the national psyche, especially polity and Government, both at the state and national levels. Political and bureaucratic accountability is virtually absent, Government servants are insulated from prosecution and punishment, human life is considered cheap, and platitudes, prayers and compensations are offered/promised to the victims until the news-cycle moves on to the next tragedy or newsworthy story.

The stampede in Bengaluru sparked by RCB's maiden IPL victory is a case in point. The various stakeholders connected to the victory parade and celebrations are busy passing the buck to one another; top cops have been suspended in what appears to be scapegoating, but there appears to be little hope that anyone will actually be prosecuted for the loss of innocent lives, whether from the Government or the cricketing authorities.

The advent of the monsoons this year saw all too familiar sights of flooding and other monsoon-related accidents. The Maharashtra Government blamed the rains for coming too early! These tragedies are not isolated incidents; they occur with frightening frequency. Their recurrence shows us what we often refuse to confront: that in India, there is little institutional regard for the value of an individual human life, particularly when that life belongs to the common citizen, the marginalised, or the voiceless. Even more serious is the apathy of the majority towards changing the narrative and holding their public servants accountable.

Underlying these recurring disasters is a chronic failure of governance. Rules exist—whether for building safety, event management, or monsoon preparedness—but enforcement is abysmal. Licenses are given without inspection, warnings are ignored, and political patronage shields the negligent. After every tragedy, there is a familiar script. A Commission of Inquiry is announced. Compensations are declared. Politicians make perfunctory visits. Then the nation forgets. Reports are buried, recommendations ignored, and the cycle begins anew.

But governance alone cannot bear the burden of blame. There is a deeper crisis of citizenship in India—an erosion of civic responsibility and moral engagement. Our political culture rewards charisma over competence, populism over policy. Voters often re-elect those who preside over failures, swayed by identity politics, short-term handouts, or appeals to religion and nationalism. Meanwhile, civil society's ability to demand accountability has weakened in the face of shrinking democratic spaces and a polarised media.

Citizens too bear responsibility when they tolerate disorder, bypass rules, and accept corruption as inevitable. When we give bribes to expedite work, flout traffic laws, or prioritise personal convenience over public order, we contribute to a culture of negligence. "Nothing is ever going to change." The normalisation of systemic dysfunction, coupled with fatalism, has dulled our collective conscience.

If we want to break this cycle of tragedy and hopelessness, then every person will have to believe that every voice counts, and that individual actions can make a difference to the quality of life and living. We will have to rise above considerations of religion, language, gender, caste, class and economic status. We will have to hold our bureaucrats and elected political representatives accountable. We will first and foremost have to change our own behaviour with regard to public order, cleanliness, adherence to civic rules, and hold ourselves personally accountable for our immediate surroundings. Government and populace must engage in a collaborative partnership of mutual accountability and transparency.

At the heart of all this must lie a moral conviction: that the life of a poor farmer in Bihar matters as much as a tech CEO in Bengaluru; that a child drowning in a flooded subway deserves the same national outrage as any high-profile death. Only when this moral compass is restored can we hope to build a safer, more humane India.

Breath of God 

Soon after we were born, we emptied our lungs of fluid and breathed for the first time. During an average lifespan, a human being breathes 650 million times before we take our last breath. Life is one breath after another. Our sharing in eternal life is also a drama of breathing. 'Then the Lord God formed man out of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being' (Genesis 2:7). The divine name revealed to Moses has been said to be like the sound of breathing. Every time we breathe, we utter God's name. On the Cross, Jesus breathed out His final breath that we might live.

On the Feast of Pentecost, we celebrate our sharing in the divine breath, both in John's account of the Risen Lord breathing on the disciples, and the mighty breathing of God at Pentecost which descended like tongues of fire on the disciples.

What does it mean for us to be filled with the breathing of God? The first vocation of humanity was to be gardeners, caring for all that lives. In the psalm for Pentecost Mass, we sing 'When you send forth your spirit, they are created, and you renew the face of the earth' (Psalm 104). More than ever before, we are aware that we have been bad gardeners, and that our little planet is struggling for breath. In our cities, polluted air dooms people to premature death. During the pandemic, for the first time in history, billions of people wore masks (some still do) as we feared that our breathing would bring death to ourselves or those whom we love.

The Risen Lord bestows on us an even more radical gardening - the forgiveness of sins. Forgiveness is not weeding out sins and pretending that they never happened. It is a sharing in the Resurrection of the Lord, whose death bore fruit on Easter morning. Humanity slaughtered Love Incarnate, but on Easter day, the dead wood flowered with a love that can never die.

Every sterile and destructive act may be brought to the Lord with confidence that our lives, apparently doomed to futility, will be opened again to the fullness of life. The desert of our lives flourishes. We sing to the Holy Spirit in the Sequence: 'On our dryness, pour your dew.' The graves of the Trappist monks, portrayed in Of Gods and Men, who lost their lives to the murderous violence that swept Algeria in the nineties, are now covered with flowers left by Christian and Muslim pilgrims. This is the fertility of Paschal forgiveness, the breathing of the God of eternal life in our lives.

It is said that in our society, 'everything is permitted, but nothing is forgiven.' There is a pressure to wipe out the memory of previous generations, because they colluded in some way, perhaps unconsciously, with evil, as indeed we do today. Who knows how we shall be judged one day? The novelist, Malcolm Gladwell, said that 'Cancel culture is what happens when you have a generation of people who are not raised with a Christian ethic of forgiveness.' Forgiveness does not demand the erasure of the past, for we may remember all that we have done and been, individually and as a society, trusting in the fecundity of the Lord's grace to triumph over every death-dealing act. We even call that most fateful day of all 'Good Friday'.

That divine gardening of our lives has come down to Earth in the power given to each of us by the Risen Lord: 'Whose sins you forgive are forgiven them.' And when sins are retained, it is always in the hope of the ultimate triumph of love and life. In the Sacrament of Reconciliation, this fertility is given through those who are ordained to represent us all, the whole Body of Christ.

On Pentecost Day, the breathing of God came upon the disciples like a mighty wind, freeing the disciples to speak in different tongues, healing the divisions between nations. There were even present 'inhabitants of Mesopotamia', the forebears of our Christian brothers and sisters in Iraq who suffer to this day. As international tensions deepen, and the threat of violence and war grows again, we have much divine gardening to do.

(Guest Editorial) Cardinal Timothy Radcliffe O.P. 

Cultivating a Communication of Care

Fr Joshan Rodrigues

In a world increasingly dominated by noise, division, and digital saturation, communication has never been more powerful, nor more perilous. From TV debates and social media threads to political rhetoric, and even personal conversations, we find ourselves entangled in a culture of aggressiveness, confrontation, and emotional hyper-ventilation. This toxic mode of discourse is seeping into family life, civic discourse, and religious communities, threatening to erode the very foundation of trust and mutual respect upon which any authentic communication must rest.

Pope Francis, in his 2025 Message for the World Day of Social Communications, offered a strikingly timely and profound call to "communicate hope" through "gentleness and reverence," echoing 1 Peter 3:15-16. His message is not only a theological reflection, but a practical guide to navigating and transforming today's fragmented communication landscape.

Communication in the modern world is under siege. One of the most corrosive forces is aggressiveness. Whether it's in political commentary or casual online interactions, too often, we wield words like weapons. Confrontation has become the default mode of debate, not as a means to find truth, but to assert dominance. Instead of dialoguing, we duel.

Equally alarming is the prevalence of fake news and bias, which compromise the integrity of information and distort our perception of reality. Pope Francis warned of a "programmed dispersion of attention," orchestrated by digital algorithms that feed us content aligned with our preferences and prejudices, thus reinforcing echo chambers. This "atomization of interests," as he puts it, undermines our communal bonds, dismantling our ability to truly listen and understand one another.

Even our homes are not immune. The polarisation we see in society often reflects itself in familial relationships, where digital devices replace meaningful conversations, and ideological differences trigger silence or conflict, instead of understanding. The Church and religious communities, too, are sometimes drawn into this divisive rhetoric, veering from the Gospel call to unity and love.

Pope Francis offered a potent remedy: a communication that appeals not only to the intellect, but also—and especially—to the heart. We often default to rational, fact-driven arguments in the hope of persuading others, but logic alone seldom heals wounds or changes hearts. What people yearn for today is not more data, but more compassion; not louder voices, but deeper understanding.

The Pope emphasises a "disarmed communication," one that purifies itself of aggression and distortion. Such communication speaks gently, with reverence for the other's dignity, and with an openness that mirrors Jesus' walk with the disciples to Emmaus. As Christ listened and responded with patience and warmth, so too must our communication model closeness, care, and kindness.

This shift requires courage. As Georges Bernanos noted, "Hope is a risk that must be taken."

In this light, communicators—whether journalists, pastors, parents, or friends—must strive to tell "stories steeped in hope," as the Pope said. Not superficial feel-good narratives, but real stories of resilience, mercy, and quiet heroism that shine through the debris of war, economic hardship, and loneliness. These stories rekindle the belief that change is possible, that goodness still exists, and that every person matters.

So how can we bring this vision into the world of daily life and faith?

1. Start with the Heart: Before speaking or writing, ask not only "Is this true?" but also "Is this kind?" and "Does this inspire hope?" Gentleness, as Pope Francis insists, is not weakness; it is strength under control.

2. Choose Companionship Over Combat: As communicators in families, communities, or parishes, our goal should be to walk with others, not argue against them. Communication should resemble a shared journey, not a battlefield.

3. Highlight the Good: In media and conversation alike, intentionally look for the "gold," as Pope Francis put it—those hidden acts of generosity, love, and courage that often go unnoticed. These are the seeds of hope.

4. Model Forgiveness and Empathy: When conflicts arise, resist the temptation to escalate. Instead, model the language of reconciliation. Words have the power to either deepen division or build bridges.

5. Let Faith Speak Through Love: Our witness should raise questions—"Why are you like this?" and our answers should be rooted not in abstract theology, but in the living hope we have encountered in Christ.

In a world besieged by noise, let us dare to whisper love. In a society fractured by distrust, let us be the ones who speak to the heart—and in doing so, help to heal it.

Transfers and Transitions: A Time to be Thankful

Fr Joshan Rodrigues

With the end of May comes the time to say goodbye for many priests and parishes. For priests who are transferred, the last few days in May are a busy time, preparing files and resources to be handed over to the incoming priests, as well as packing and moving, and farewell encounters with their parishioners. Every transfer is a like a Death-Resurrection experience, both for the priest and for those parishioners who have grown close to him over the years.

When a priest arrives in a new parish, the church becomes his home. The parishioners become his family. His life is interwoven with those of his parishioners. He feeds them daily with the Bread of Life, the Eucharist. He consoles and strengthens them with the words of scripture. He celebrates joyful moments with them that are milestones in every family, he comforts the sick, buries the dead and grieves with their families, he is a doting 'father' to the children of his parish, he is a mentor and guide to the youth, he is a counsellor and comforter to those who are in distress.

Leaving such a tapestry of connections behind is never easy. It is not simply a matter of packing one's bags or clicking a mental switch. It means being uprooted from a place he has called home for many years (in my case, six). The emotional toll is real and deeply human. After all, priests are not spiritual machines; they love, they grieve, they remember.

Once the Bishop has informed you of your impending transfer, life changes immediately. Your limited days in the parish now have a telling impact on your interactions with your parishioners. A priest can now be loath to take any long-term decisions realising his temporary presence in the parish, and that, ethically speaking, any new decisions would be best left to the incoming Parish Priest. However, there are a bit of fun moments here too.

For a few days or weeks, the priest is aware that is he moving, while the parishioners are not. When approached with ideas for future events, I've occasionally replied with a knowing smile, "Let's look into that in June"—fully aware I would no longer be around! Conversely, starting anew in a different parish offers its own subtle advantages. For a while, the priest can refrain from wading into sensitive or long-standing issues, citing unfamiliarity. The early days are a grace-filled time to simply listen—a vital first step in the synodal journey. "Listening," as Pope Francis reminded us, is at the heart of discernment and communion.

While one's departure may be tinged with sorrow, arriving at a new parish is a resurrection moment—alive with possibility, promise, and purpose. It is an opportunity to reimagine one's ministry, to build fresh relationships, and to discover the unique needs and hopes of a new community. Leadership transitions, when embraced with openness, can revitalise not just the priest, but also the parish he leaves behind. For as much as stability offers comfort, prolonged stasis can dull the vitality of a community.

That's why the transfer process must be more than an emotional rite of passage; it must be carried out with clarity, care, and collaboration. An orderly, transparent handover—covering documents, assets, ministries, and ongoing pastoral concerns—is crucial. It ensures that the work of the Church continues seamlessly, and that the new priest can build upon the solid foundation left by his predecessor. A touch of professionalism, supported by the goodwill and cooperation of the laity, can go a long way in advancing the Synodal vision championed by our late Holy Father, Pope Francis.

Above all, this season of transition is a time to be thankful. Gratitude has the power to transform farewells into blessings. Dear parishioners, take the time to express gratitude to the departing priest, even if you didn't really care for him! Give him personal notes or a thank you letter from a ministry as a whole, letting him know how much his presence and his work has affected your life. Much of a priest's impact remains unseen, and a simple gesture of gratitude can shine a light on that hidden labour of love. Notes of appreciation and messages from the heart will mean more to him than any gift that money can buy.

Transfers and transitions may be inevitable, but in the heart of every ending lies the seed of a new beginning.