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Wednesday, 10 March 2010
Tuesday, 9 February 2010
PRIESTHOOD
Many books have been written on the topic of Priesthood. Many Seminars have been conducted, many controversies have been raging. But after all the arguments have been proffered and all the debates have been stilled, what remains is the essential meaning of priesthood. That will never change. Expression may change. Essence will always remain. And it is the essence of Priesthood that I wish to highlight here in these following few reflections on priesthood.
Who is a Priest?
The Priest is the Servant of the Word
The Priest is the Minister of the Eucharist
The Priest is the Channel of healing
The Priest is the instrument of reconciliation
The priest is the Dispenser of Forgiveness
The Priest is the Builder of the Body of Christ.
Indeed, following the thinking of the Late Pope John Paul II as mentioned in his celebrated encyclical, ECCLESIA DE EUCHARISTIA, the Priest is above all someone who is charged with the mission of building up the Body of Christ in the Local church and in the Universal Church. All he says and does, his very life itself takes on meaning only in the light of this primary mission of building up the Body of Christ. Even as he consecrates the sacramental body of Christ the Priest ministers to the Mystical body of Christ. The Sacramental Body of Christ has its meaning and purpose only in function of the Mystical Body of Christ. And the Mystical body of Christ can survive and grow only by the Sacramental Body of Christ. These two go together and the Priest is the one who holds them together.
Basically there are three ways of looking at the Priesthood:
1. Cultic Priesthood where the priest is little more than a ritual functionary, a ‘POOJAARY’, confined to a particular temple\church.
2. Ascetical Priesthood where the emphasis is on personal holiness and asceticism of the priest as a sacrament of the Divine, a ‘SANYASI’, a religious mendicant, a wanderer who believes in God’s providence.
3. Prophetic Priesthood where the priest is not only a sign and a stimulus of the Holy, but also actively collaborates with God who is busy transforming this world into His Kingdom, a ‘PRAVAADI’, gets into the heart of the world to confirm all that is godly and to confront that which ungodly.
As a Prophet the priest does indeed perform rituals and ceremonies and presides over liturgies. But the basic focus of his liturgical and cultic function is not so much performing a few magic rites, but building up the Body of Christ in the local community. Therefore, his cultic function is inseparable from his prophetic mission. And as a Prophet he remains in close contact and indeed intimacy with God. Asceticism, Mysticism, Prayer and worship, holiness of life and apostolic dynamism are all essential aspects of being priest.
In fulfilling his prophetic mission of building up the Body of Christ, the priest does a variety of works, not all of which are clearly in the realm of the spiritual and several are obviously in the secular realm, whether it is administration of institutions, management of finances, teaching in the classrooms, involving oneself in social work, fighting for a just cause or pursuing artistic vocations. But every one of these activities is priestly in so far as each of them is initiated, carried out and ordained to the building up of the Body of Christ. Thus, a maths teacher in the classroom, a treasurer with his account books, an administrator in his office, a social worker in the slums, an artist in his studio or a builder at the construction site – all contribute to the building up of the Body of Christ because of their motivation, purity of intention and the fruitfulness of their work. This is the meaning of Vatican II definition of priesthood, which goes far beyond the mere cultic conception of priesthood.
Once the celebrated French author Francois Mauriac was asked what he expected from a priest and he replied: “To show me the face of God and to lead me to God”. I think these words of the great writer- philosopher sum up neatly the expectations the People of God always have of us priests. They expect us first and foremost to be the Sacraments of the Divine. This does not mean mere cultic priesthood or what we may call Sacristy Priesthood. It means that we are here to be men of God, images of God:
To bring God’s salvation to people.
To give God’s love to people
To preach God’s word.
To fill them with God’s grace.
To show them God’s face.
To reveal to them God’s own heart.
To communicate to them God’s forgiveness.
To reflect in our lives God’s holiness.
To be channels of god’s peace, healing, reconciliation and forgiveness.
When a priest presides over the liturgy he is judged not by his eloquence, not by the dramatic gestures he uses, not by his theological brilliance, not by his psychological insights, not by his oratorical skills, not by his sonorous singing, but by the witness of his life, depth of his love, strength of his character, and above all the integrity of his person. People easily make out whether what we say springs from our very depths or from external techniques. People can easily identify sounding gongs and clashing cymbals.
Only a priest who has the Word planted deep in his heart,
Only a priest who is nourished by the devotion to the Eucharist,
Only the priest who is a man of prayer (not a man of many prayers BUT a man of prayer) will be an effective and powerful minister of the Word and the Sacrament. Unless we experience intimacy with God we cannot really hope to break through to the hearts of our people.
The Priest has to speak “WITH AUTHORITY” much like the Master before him. His words have to be charged with transforming power, purifying fire, cleansing force, consoling love and strengthening grace. Probably it is apt to quote few lines from one of the Vachanas of a celebrated Kannada poet, Basavanna here:
Nudidare muttina haaradantirabeku
Nudidare spatikada salaakeyantirabeku
Nudidare maanikyada deeptiyantirabeku
Nudidare linga mechchi ahudu ahudu yenabeku
Nudiyolagaagi nadeyadiddare namma koodalasangamadeva yentholivanayya?
But such life-giving words do not come from merely our mastery over language, control over tone or brousing through recent internet material, rather it comes, as yet another Kannada poet puts it, “Maathu mathisi banda navaneetha”. Such words are a result of personal churning experience of God within. It is as if like the butter resulting from churning of curds! It is the result of long hours ‘wasted’ in prayer.
The priest today has to possess phenomenal empathy and insight. He has to be deeply human and at the same time firmly challenging. His availability and compassion, his readiness to share the joys and pains of people, his delicacy and skill in understanding their problems, his involvement in the everyday struggles of his people will make him truly a man of his people, a priest after the mind of Christ as John Paul II describes in PASTORES DABO VOBIS.
The Holy Father says that after the example of their patron and exemplar St John Marie Vianney, the priest of today has to be:
Devout in the celebration of the Eucharist
Empathetic healer of wounds
Simple but Spirit-filled Preacher
Involved in the daily life of the people
Skillful in meeting pastoral needs
Carry on works of justice and charity
It is this last aspect that I want to stress now, namely, works of justice and charity. Today a priest has to join in the people’s struggle for justice and freedom. He has to enter into solidarity with the oppressed. He has to liberate the exploited, heal the wounded, reconcile the estranged, rebuild the broken, and bring the marginalized into the mainstream of society. This is not something new. It is as old as the prophets and Luke 4/16-24.
To be able to do this the priest needs to be a man of deep faith, personal holiness, simple life style, service to the needy, compassion for the weak, solidarity with the poor, and above all personal love for Jesus, which alone will enable him to love as Jesus loved, to live as Jesus lived and to work as Jesus worked. In the Eucharist the priest celebrates Christ’s broken body. In his own life he becomes Christ’s broken Body. In his ministry he serves Christ’s broken Body. As John Paul II says, this is what gives meaning and unity to all the works of a Priest.
In conclusion, I would like to sum up all that I said in the figure of St John Marie Vianney, the model of all priests.
He was a Man of God
A Man of prayer
A Man of the Eucharist
A Man of Forgiveness
A Man of the People
May the Paschal Mystery we are about to celebrate in the Holy Week bring to each of us a deep sense of fulfillment in our vocation and ministry as priests and give us the grace of being more and more faithful to our call to Priesthood.
Francis Serrao, SJ
Who is a Priest?
The Priest is the Servant of the Word
The Priest is the Minister of the Eucharist
The Priest is the Channel of healing
The Priest is the instrument of reconciliation
The priest is the Dispenser of Forgiveness
The Priest is the Builder of the Body of Christ.
Indeed, following the thinking of the Late Pope John Paul II as mentioned in his celebrated encyclical, ECCLESIA DE EUCHARISTIA, the Priest is above all someone who is charged with the mission of building up the Body of Christ in the Local church and in the Universal Church. All he says and does, his very life itself takes on meaning only in the light of this primary mission of building up the Body of Christ. Even as he consecrates the sacramental body of Christ the Priest ministers to the Mystical body of Christ. The Sacramental Body of Christ has its meaning and purpose only in function of the Mystical Body of Christ. And the Mystical body of Christ can survive and grow only by the Sacramental Body of Christ. These two go together and the Priest is the one who holds them together.
Basically there are three ways of looking at the Priesthood:
1. Cultic Priesthood where the priest is little more than a ritual functionary, a ‘POOJAARY’, confined to a particular temple\church.
2. Ascetical Priesthood where the emphasis is on personal holiness and asceticism of the priest as a sacrament of the Divine, a ‘SANYASI’, a religious mendicant, a wanderer who believes in God’s providence.
3. Prophetic Priesthood where the priest is not only a sign and a stimulus of the Holy, but also actively collaborates with God who is busy transforming this world into His Kingdom, a ‘PRAVAADI’, gets into the heart of the world to confirm all that is godly and to confront that which ungodly.
As a Prophet the priest does indeed perform rituals and ceremonies and presides over liturgies. But the basic focus of his liturgical and cultic function is not so much performing a few magic rites, but building up the Body of Christ in the local community. Therefore, his cultic function is inseparable from his prophetic mission. And as a Prophet he remains in close contact and indeed intimacy with God. Asceticism, Mysticism, Prayer and worship, holiness of life and apostolic dynamism are all essential aspects of being priest.
In fulfilling his prophetic mission of building up the Body of Christ, the priest does a variety of works, not all of which are clearly in the realm of the spiritual and several are obviously in the secular realm, whether it is administration of institutions, management of finances, teaching in the classrooms, involving oneself in social work, fighting for a just cause or pursuing artistic vocations. But every one of these activities is priestly in so far as each of them is initiated, carried out and ordained to the building up of the Body of Christ. Thus, a maths teacher in the classroom, a treasurer with his account books, an administrator in his office, a social worker in the slums, an artist in his studio or a builder at the construction site – all contribute to the building up of the Body of Christ because of their motivation, purity of intention and the fruitfulness of their work. This is the meaning of Vatican II definition of priesthood, which goes far beyond the mere cultic conception of priesthood.
Once the celebrated French author Francois Mauriac was asked what he expected from a priest and he replied: “To show me the face of God and to lead me to God”. I think these words of the great writer- philosopher sum up neatly the expectations the People of God always have of us priests. They expect us first and foremost to be the Sacraments of the Divine. This does not mean mere cultic priesthood or what we may call Sacristy Priesthood. It means that we are here to be men of God, images of God:
To bring God’s salvation to people.
To give God’s love to people
To preach God’s word.
To fill them with God’s grace.
To show them God’s face.
To reveal to them God’s own heart.
To communicate to them God’s forgiveness.
To reflect in our lives God’s holiness.
To be channels of god’s peace, healing, reconciliation and forgiveness.
When a priest presides over the liturgy he is judged not by his eloquence, not by the dramatic gestures he uses, not by his theological brilliance, not by his psychological insights, not by his oratorical skills, not by his sonorous singing, but by the witness of his life, depth of his love, strength of his character, and above all the integrity of his person. People easily make out whether what we say springs from our very depths or from external techniques. People can easily identify sounding gongs and clashing cymbals.
Only a priest who has the Word planted deep in his heart,
Only a priest who is nourished by the devotion to the Eucharist,
Only the priest who is a man of prayer (not a man of many prayers BUT a man of prayer) will be an effective and powerful minister of the Word and the Sacrament. Unless we experience intimacy with God we cannot really hope to break through to the hearts of our people.
The Priest has to speak “WITH AUTHORITY” much like the Master before him. His words have to be charged with transforming power, purifying fire, cleansing force, consoling love and strengthening grace. Probably it is apt to quote few lines from one of the Vachanas of a celebrated Kannada poet, Basavanna here:
Nudidare muttina haaradantirabeku
Nudidare spatikada salaakeyantirabeku
Nudidare maanikyada deeptiyantirabeku
Nudidare linga mechchi ahudu ahudu yenabeku
Nudiyolagaagi nadeyadiddare namma koodalasangamadeva yentholivanayya?
But such life-giving words do not come from merely our mastery over language, control over tone or brousing through recent internet material, rather it comes, as yet another Kannada poet puts it, “Maathu mathisi banda navaneetha”. Such words are a result of personal churning experience of God within. It is as if like the butter resulting from churning of curds! It is the result of long hours ‘wasted’ in prayer.
The priest today has to possess phenomenal empathy and insight. He has to be deeply human and at the same time firmly challenging. His availability and compassion, his readiness to share the joys and pains of people, his delicacy and skill in understanding their problems, his involvement in the everyday struggles of his people will make him truly a man of his people, a priest after the mind of Christ as John Paul II describes in PASTORES DABO VOBIS.
The Holy Father says that after the example of their patron and exemplar St John Marie Vianney, the priest of today has to be:
Devout in the celebration of the Eucharist
Empathetic healer of wounds
Simple but Spirit-filled Preacher
Involved in the daily life of the people
Skillful in meeting pastoral needs
Carry on works of justice and charity
It is this last aspect that I want to stress now, namely, works of justice and charity. Today a priest has to join in the people’s struggle for justice and freedom. He has to enter into solidarity with the oppressed. He has to liberate the exploited, heal the wounded, reconcile the estranged, rebuild the broken, and bring the marginalized into the mainstream of society. This is not something new. It is as old as the prophets and Luke 4/16-24.
To be able to do this the priest needs to be a man of deep faith, personal holiness, simple life style, service to the needy, compassion for the weak, solidarity with the poor, and above all personal love for Jesus, which alone will enable him to love as Jesus loved, to live as Jesus lived and to work as Jesus worked. In the Eucharist the priest celebrates Christ’s broken body. In his own life he becomes Christ’s broken Body. In his ministry he serves Christ’s broken Body. As John Paul II says, this is what gives meaning and unity to all the works of a Priest.
In conclusion, I would like to sum up all that I said in the figure of St John Marie Vianney, the model of all priests.
He was a Man of God
A Man of prayer
A Man of the Eucharist
A Man of Forgiveness
A Man of the People
May the Paschal Mystery we are about to celebrate in the Holy Week bring to each of us a deep sense of fulfillment in our vocation and ministry as priests and give us the grace of being more and more faithful to our call to Priesthood.
Francis Serrao, SJ
PRIESTHOOD, INTIMACY, SPIRITUALITY – A REFLECTION / Part III
2. Intimacy: A recent study of the problems of young priests in the first few years of their ministry lists the following: workaholism, lack of reflection, no reading habit, no renewal, absence of a contemplative attitude, ambition, seeking positions of power, misappropriation and misuse of money, alcoholism, sexual acting out, cyber sex, internet pornography, compulsive eating, inability to work in a team, impatience with accountability structures, unresolved anger, damaged self image and empty spiritual life leading to meaninglessness. Ultimately, I believe, all this has to do with the Priest’s need for Intimacy.
Priests are human. With human need for intimacy, friendship and connectedness. To some extent this need is met by institutional structures. But institution cannot really substitute the human and the spiritual. This is particularly true of diocesan priests who are required at times to be alone in some very remote places, without any companionship of fellow priests. Religious Priests, because of their strong bonds in community may not feel this gnawing loneliness which these others feel. Who is there for me? Who is there whom I can call my own? Who is there for me to cherish? Who is there to protect me? To care for me? To be at my side in fair weather and foul? Of course they belong to the Diocese. They know all about “unum presbyterium”. But in practice, to whom do they really belong? To whom can they really go? These are some of the questions that spontaneously arise in the hearts of priests who are assailed by loneliness.
Loneliness, as opposed to solitude, is the corroding feeling of emptiness, meaninglessness, lack of self worth and of being abandoned, of being out place, unwanted, unaccepted, unappreciated. When we do not have a sense of belonging, when we do not truly feel free, secure, loved, wanted, respected, accepted, appreciated, needed, we are lonely. We have a deep need to feel safe, secure, warm, comfortable, free to be ourselves, feeling secure enough to express ourselves in friendship and affection. When God said, “It is not good for man to be alone” He meant that we are by our very nature made for intimacy and communion. When Adam exclaimed: “At last flesh of my flesh; bone of my bone”, he was not referring primarily to sexual attraction, but psychological comfort, human completion, sexual complementarity, emotional connectedness, moral security, social ease and material sufficiency.
We go through life lonely, feeling alone, abandoned and searching for a home. We deeply long to find someone who will understand us, accept us as we are, appreciate us, respect us, love us. We look for someone with whom we can feel safe, secure and serene. Gradually we begin to yearn for a more personalized connectedness, where safety and security comes from the sense of being accepted, appreciated, and affectionately cared for. We face numerous problems related to relationships. We must acknowledge and accept that this deep urge for friendship, companionship, connectedness and communion is placed there by God Himself whose plan it is to build us into a community, the Body of Christ. Therefore, it is God’s will and God’s plan that we must live in intimacy. The sexual dimension of our being is precisely the gift of God for this purpose of pulling us out of our selfishness and pushing us towards other people with whom we can establish intimate companionship leading communion and community. We need to have deeper relations that go beyond our roles and functions. We need to tear off our masks and be authentic and transparent, “naked” before one another. But this by itself will not necessarily lead to intimacy. We need to choose healthy ways of expressing our need. We need to establish growth producing relationships and friendships in genuine and healthy intimacy.
“Intimacy” is a word that creates uneasiness. We know that intimacy is essential for human growth. Intimate human friendships are essential for psychological maturity. Great saints and mystics have had intimate friends. They were not afraid or ashamed of intimacy. But we feel uneasy with “Intimacy” mainly because we confuse that word with physical, genital or erotic expressions. Benedict XVI in his encyclical “Deus Caritas Est” has assured us that even “Eros” is God’s creation. But still we feel uneasy. But we need to gradually move towards Agape by means of Renunciation, Suffering, Sacrifice, Surrender and Service. For us celibate priests, intimacy means psychological and emotional closeness. Intimacy without physical or genital gratification is ennobling, enriching and empowering. Physical and genital gratification without true and selfless intimacy is degrading, diminishing and damaging. Healthy intimacy has to do with transparency and self disclosure. Ability to open oneself totally to another, letting the other into the inner sanctuary of one’s own private, personal self and receive acceptance, appreciation and respect in return.
Intimacy is the hall mark of Christian life. As Christians we are called to experience ourselves as the beloved of God and to embrace others just as we ourselves have been so intimately embraced by God. WE experience and reveal God as love only through one another. Intimacy needs inner strength that will enable us to draw closer to others, reveal ourselves to others, and commit ourselves to long term relationships, without sacrificing our own individuality or personal integrity.
As Gregory the Great says: “The pastor must be pure in thought, exemplary in actions, discrete in his silence and effective in his words. He should be close to all in his compassion. Above all he must be dedicated to contemplation. He should be the humble friend of all who do good. He should be inflexible in his opposition to all vices. He should neither neglect interior life through external preoccupations nor give up external needs through solicitude for interior good.” I think this is a very balanced and very comprehensive summing up of what I am trying to say. Our human needs, drives, impulses and instincts are legitimate. They need to be recognized, accepted and fulfilled. The human should not be sacrificed at the altar of the spiritual or the supernatural.
We must remember that celibates are also sexual. They have a real need for intimacy. This need needs to be met in an appropriate, healthy and fulfilling way. In Pastores Dabo Vobis, John Paul II says that the priest is called to be a man of communion who will build community wherever he goes. Therefore the priest himself needs to be deeply human, caring, affectionate and tender. Affective emotional and sexual maturity in priests is very important. The scandals we have heard about in the west which are also not uncommon in India are mainly due to immaturity in this area. Just because we are ordained we do not cease to be men of flesh and blood. Ordination does not take away our emotionality and our sexuality. Our instinctive impulses and our affective nature remain intact. We need to be vigilant over our body and emotions. But we should not run away from affection and tenderness. We need to be prudent in our relationships and strong enough to renounce everything that is contrary to our priestly identity. But we should not cut ourselves away from the challenges of deep human relationships.
Some of the ways in which priests can preserve their celibacy and at the same time fulfill their need for intimacy is through priestly fraternity, community companionships, healthy relationships, loving service, caring for the wounded, spiritual direction, priestly asceticism, readiness to make sacrifices and especially the sacrament of penance. Self knowledge, self acceptance and self gift are three important aspects of priestly celibacy and celibate intimacy. Acknowledging, accepting and expressing healthy emotions in human relationships are very important helps to emotional maturity.
When such a maturity is absent then problems like alcoholism, sexual irresponsibility, loneliness etc arise. We have to own up our need for intimacy and find healthy ways of meeting that need within the parameters of our celibacy. Let there be friendship! Let there be intimacy! Keep everything within the limits of celibacy! Exercise self discipline. Respect boundaries. Make sacrifices. Celibacy does not mean that we must kill our emotions. If we become cold and unfeeling ice boxes we cannot witness to the truth that God is love. On the contrary, if we are warm, tender and affectionate, we become eloquent witnesses to the power of God’s love which transforms life.
Let me quote Pope John Paul II once again: “In our times we need heralds of the Gospel who are experts in humanity, profoundly knowing the hearts of modern men and women, priest who share their joys and sorrows, hopes and fears with them and at the same time are contemplatives who are in love with God.” I think the great Pope has addressed already the question of spirituality for a priest that will help him live his celibacy faithfully while satisfying his need for intimacy constructively. So let us then go to the third and the last point of this paper.
Priests are human. With human need for intimacy, friendship and connectedness. To some extent this need is met by institutional structures. But institution cannot really substitute the human and the spiritual. This is particularly true of diocesan priests who are required at times to be alone in some very remote places, without any companionship of fellow priests. Religious Priests, because of their strong bonds in community may not feel this gnawing loneliness which these others feel. Who is there for me? Who is there whom I can call my own? Who is there for me to cherish? Who is there to protect me? To care for me? To be at my side in fair weather and foul? Of course they belong to the Diocese. They know all about “unum presbyterium”. But in practice, to whom do they really belong? To whom can they really go? These are some of the questions that spontaneously arise in the hearts of priests who are assailed by loneliness.
Loneliness, as opposed to solitude, is the corroding feeling of emptiness, meaninglessness, lack of self worth and of being abandoned, of being out place, unwanted, unaccepted, unappreciated. When we do not have a sense of belonging, when we do not truly feel free, secure, loved, wanted, respected, accepted, appreciated, needed, we are lonely. We have a deep need to feel safe, secure, warm, comfortable, free to be ourselves, feeling secure enough to express ourselves in friendship and affection. When God said, “It is not good for man to be alone” He meant that we are by our very nature made for intimacy and communion. When Adam exclaimed: “At last flesh of my flesh; bone of my bone”, he was not referring primarily to sexual attraction, but psychological comfort, human completion, sexual complementarity, emotional connectedness, moral security, social ease and material sufficiency.
We go through life lonely, feeling alone, abandoned and searching for a home. We deeply long to find someone who will understand us, accept us as we are, appreciate us, respect us, love us. We look for someone with whom we can feel safe, secure and serene. Gradually we begin to yearn for a more personalized connectedness, where safety and security comes from the sense of being accepted, appreciated, and affectionately cared for. We face numerous problems related to relationships. We must acknowledge and accept that this deep urge for friendship, companionship, connectedness and communion is placed there by God Himself whose plan it is to build us into a community, the Body of Christ. Therefore, it is God’s will and God’s plan that we must live in intimacy. The sexual dimension of our being is precisely the gift of God for this purpose of pulling us out of our selfishness and pushing us towards other people with whom we can establish intimate companionship leading communion and community. We need to have deeper relations that go beyond our roles and functions. We need to tear off our masks and be authentic and transparent, “naked” before one another. But this by itself will not necessarily lead to intimacy. We need to choose healthy ways of expressing our need. We need to establish growth producing relationships and friendships in genuine and healthy intimacy.
“Intimacy” is a word that creates uneasiness. We know that intimacy is essential for human growth. Intimate human friendships are essential for psychological maturity. Great saints and mystics have had intimate friends. They were not afraid or ashamed of intimacy. But we feel uneasy with “Intimacy” mainly because we confuse that word with physical, genital or erotic expressions. Benedict XVI in his encyclical “Deus Caritas Est” has assured us that even “Eros” is God’s creation. But still we feel uneasy. But we need to gradually move towards Agape by means of Renunciation, Suffering, Sacrifice, Surrender and Service. For us celibate priests, intimacy means psychological and emotional closeness. Intimacy without physical or genital gratification is ennobling, enriching and empowering. Physical and genital gratification without true and selfless intimacy is degrading, diminishing and damaging. Healthy intimacy has to do with transparency and self disclosure. Ability to open oneself totally to another, letting the other into the inner sanctuary of one’s own private, personal self and receive acceptance, appreciation and respect in return.
Intimacy is the hall mark of Christian life. As Christians we are called to experience ourselves as the beloved of God and to embrace others just as we ourselves have been so intimately embraced by God. WE experience and reveal God as love only through one another. Intimacy needs inner strength that will enable us to draw closer to others, reveal ourselves to others, and commit ourselves to long term relationships, without sacrificing our own individuality or personal integrity.
As Gregory the Great says: “The pastor must be pure in thought, exemplary in actions, discrete in his silence and effective in his words. He should be close to all in his compassion. Above all he must be dedicated to contemplation. He should be the humble friend of all who do good. He should be inflexible in his opposition to all vices. He should neither neglect interior life through external preoccupations nor give up external needs through solicitude for interior good.” I think this is a very balanced and very comprehensive summing up of what I am trying to say. Our human needs, drives, impulses and instincts are legitimate. They need to be recognized, accepted and fulfilled. The human should not be sacrificed at the altar of the spiritual or the supernatural.
We must remember that celibates are also sexual. They have a real need for intimacy. This need needs to be met in an appropriate, healthy and fulfilling way. In Pastores Dabo Vobis, John Paul II says that the priest is called to be a man of communion who will build community wherever he goes. Therefore the priest himself needs to be deeply human, caring, affectionate and tender. Affective emotional and sexual maturity in priests is very important. The scandals we have heard about in the west which are also not uncommon in India are mainly due to immaturity in this area. Just because we are ordained we do not cease to be men of flesh and blood. Ordination does not take away our emotionality and our sexuality. Our instinctive impulses and our affective nature remain intact. We need to be vigilant over our body and emotions. But we should not run away from affection and tenderness. We need to be prudent in our relationships and strong enough to renounce everything that is contrary to our priestly identity. But we should not cut ourselves away from the challenges of deep human relationships.
Some of the ways in which priests can preserve their celibacy and at the same time fulfill their need for intimacy is through priestly fraternity, community companionships, healthy relationships, loving service, caring for the wounded, spiritual direction, priestly asceticism, readiness to make sacrifices and especially the sacrament of penance. Self knowledge, self acceptance and self gift are three important aspects of priestly celibacy and celibate intimacy. Acknowledging, accepting and expressing healthy emotions in human relationships are very important helps to emotional maturity.
When such a maturity is absent then problems like alcoholism, sexual irresponsibility, loneliness etc arise. We have to own up our need for intimacy and find healthy ways of meeting that need within the parameters of our celibacy. Let there be friendship! Let there be intimacy! Keep everything within the limits of celibacy! Exercise self discipline. Respect boundaries. Make sacrifices. Celibacy does not mean that we must kill our emotions. If we become cold and unfeeling ice boxes we cannot witness to the truth that God is love. On the contrary, if we are warm, tender and affectionate, we become eloquent witnesses to the power of God’s love which transforms life.
Let me quote Pope John Paul II once again: “In our times we need heralds of the Gospel who are experts in humanity, profoundly knowing the hearts of modern men and women, priest who share their joys and sorrows, hopes and fears with them and at the same time are contemplatives who are in love with God.” I think the great Pope has addressed already the question of spirituality for a priest that will help him live his celibacy faithfully while satisfying his need for intimacy constructively. So let us then go to the third and the last point of this paper.
Saturday, 23 January 2010
ಸ್ಪರ್ಧೆಗಿಳಿದ ಲೇಖನಿ ಚಿತ್ರ
A pen drawing by Tom Alex. It is based on the theme- Jesuit vocation in the contemporary world. The inspiration for the design is derived from the Pope’s address to Jesuits in the GC 35 - we need men to go to place never stepped or cross boundaries that have never been! both external as well as internal!
ಧರ್ಮಗುರುವಿನ ಮಹತ್ವ
(This is an article on priesthood written by Mr. Prashanth Ignatius. He is an accounting manager in a company called Face Time.)
ನಮ್ಮೂರಲ್ಲಿ ಒಬ್ಬ ಮುದುಕಿ ಇತ್ತು. ದಿನವೂ ಪೂಜೆ, ಜಪಸರಕ್ಕೆ ತಪ್ಪದೆ ಹಾಜರಾಗಿ ಯಾರಿಗೂ ತೊಂದರೆ ಕೊಡದೆ, ತನ್ನಷ್ಟಕ್ಕೆ ತಾನೇ ಏನೋ ಮಾತನಾಡುತ್ತಾ ಜನ ಕೊಟ್ಟದನ್ನು ತಿನ್ನುತ್ತಾ ತಿರುಗಾಡುತ್ತಿದ್ದ ನಿರುಪದ್ರವಿ ಜೀವಿ. ಮಾನಸಿಕ ಸ್ಥಿಮಿತವಿಲ್ಲ ಎಂದು ನೋಡಿದೊಡನೆ ಹೇಳಬಹುದಿತ್ತು. ಅಷ್ಟೆಲ್ಲ ಭಕ್ತಿ, ಸ್ವಚ್ಛತೆ,ಉತ್ತಮ ನಡುವಳಿಕೆ ಇದ್ದ ಈಕೆ ಹೀಗೇಕೆ ಎಂಬುದು ಬಾಲ್ಯದಲ್ಲಿ ನಮ್ಮಗೆಲ್ಲಾ ಒಂದು ಸೋಜಿಗದ ನಡುವೆ ಊರಿನ ವಿಚಾರಣೆ ಗುರುಗಳನ್ನು ಒಮ್ಮೆ ನಿಂದಿಸಿ, ಬೈದು ಅವರ ಮಾತುಗಳನ್ನು ಅಲಕ್ಷಿಸಿದ ಪರಿಣಾಮವಾಗಿ ಹುಚ್ಚು ಹಿಡಿದು ಹೀಗೆ ಊರೆಲ್ಲಾ ತಿರುಗುತ್ತಿದ್ದಾಳೆ ಎಂಬ ಕಥೆ ಮಾತ್ರ ಆಕೆಯ ಬಗ್ಗೆ ಊರಿನಲ್ಲಿ ಪ್ರಚಲಿತವಾಗಿತ್ತು. ಇದು ನಮ್ಮ ಜನಗಳಲ್ಲಿ ಒಬ್ಬ ಕ್ರೈಸ್ತ ಪಾದ್ರಿ ಅಥವಾ ಗುರುವಿನ ಬಗ್ಗೆ ಇರುವ ಗೌರವ, ಭಕ್ತಿ, ಭಯಕ್ಕೆ ಅಂತೆಯೇ ಮೂಢತನಕ್ಕೆ ಸಣ್ಣ ಉದಾಹರಣೆ. ಆ ಕಥೆ ನಿಜವೋ ಸುಳ್ಳೋ ಎಂಬ ಜಿಜ್ಞಾಸೆಗಿಂತ ಗುರುಗಳ ಹಾಗೂ ಧರ್ಮಸಭೆಯಲ್ಲಿನ ಅವರ ಪ್ರಶ್ನಾತೀತ ಸ್ಥಾನದ ಪರಿಕಲ್ಪನೆಯ ಸ್ಪಷ್ಟ ನಿದರ್ಶನವಂತೂ ಹೌದು.
ಒಬ್ಬ ಕ್ರೈಸ್ತ ಧರ್ಮಗುರು ಅಥವಾ ನಮ್ಮ ಜನರ ಬಾಯಲ್ಲಿ ನಲಿದಾಡುವ "ಸಾಮೇರು"(ಸ್ವಾಮಿಯವರು ಎಂಬುದರ short formಇರಬೇಕು) ಅಥವಾ ಇತ್ತೀಚಿನ "ಫಾದರ್", ಜನ ಸಾಮನ್ಯರಿಂದ ಗಳಿಸುವ, ಅನುಭವಿಸುವ ಗೌರವ ಪ್ರೀತ್ಯಾಧರಗಳು ನಿಜಕ್ಕೂ ಒಂದು ಅನನ್ಯ ಸಂಗತಿ. ಅದು ಇತರ ಧರ್ಮಗಳ ಗುರುಗಳು ಅನುಭವಿಸುವ ದೈವ ಸಂಭೂತತೆಯ ಆರಾಧನೆಗಿಂತ ಭಿನ್ನವಾದ ಬೇರೆಯಾದೇ ಆದ ಒಂದು ವಿಷಿಷ್ಠವಾದ ಆದರಣೆ. ಹಿಂದಿನ ಕಾಲದಲ್ಲಿದ್ದ ಭಯ,ಭಕ್ತಿ,ಆರಾಧನೆಯ ತೀವ್ರತೆ ಇಂದಿನ ದಿನಗಳಲ್ಲಿ ಕಾಣಸಿಗದಿದ್ದರೂ ಒಬ್ಬ ಕ್ರೈಸ್ತ ಧರ್ಮಗುರುವಿನ ಬಗೆಗಿನ ಗೌರವಕ್ಕೆ ಚ್ಯುತಿಯಂತೂ ಇನ್ನೂ ಬಂದಿಲ್ಲ. ನಮಗಂತೂ ಬಾಲ್ಯದಲ್ಲೆಲ್ಲಾ ಫಾದರ್ ಗಳೆಂದರೆ ಒಂದು ರೀತಿಯ ಪೂಜ್ಯ ಭಾವದ ಜೊತೆಗೆ ಹೇಳಲಾಗದ ಗೌರವ. ಅದಕ್ಕೆ ಕಾರಣಗಳು ಇಲ್ಲದಿಲ್ಲ. ಬಹಳ ಹತ್ತಿರದಿಂದ ನೋಡುತ್ತಿದ್ದ ಗುರುಗಳ ನಿಲುವು, ಮಾತುಗಾರಿಕೆ, ಗಾಂಭೀರ್ಯ,ಜನ ಪ್ರೀತಿ,ವ್ಯಕ್ತಿತ್ವ ಗೌರವ ಉಕ್ಕಿಸುವಂತಿತ್ತು.
ಒಬ್ಬ ಸಾಮಾನ್ಯನ ಯಾಜಕ ದೀಕ್ಷೆಯೆಡೆಗಿನ ಪಯಣ ಆಕಸ್ಮಿಕವಲ್ಲವೆಂಬುದು ನಾವೆಲ್ಲರೂ ನಂಬಿಕೊಂಡು ಬಂದಿರುವ ಸಂಗತಿ. ಒಬ್ಬ ಕ್ರೈಸ್ತ ಧರ್ಮ ಗುರುವಾಗಬೇಕಾದರೆ ಆತನಿಗೆ ದೈವಕರೆಯಿರಬೇಕಾದುದು ಅತ್ಯವಶ್ಯಕವೆಂಬುದು ಎಂಬ ಪರಿಕಲ್ಪನೆಯನ್ನು ಕಥೋಲಿಕ ಕ್ರೈಸ್ತ ಧರ್ಮಸಭೆ ಹಿಂದಿನಿಂದಲೂ ಪೋಷಿಸಿಕೊಂಡು ಬಂದಿದೆ. ಹಾಗೆ ದೈವ ಕರೆಯನ್ನು ಪಡೆದಂಥ ಬಾಲಕನ ಯಾಜಕ ದೀಕ್ಷೆಯೆಡೆಗಿನ ಪಯಣದ ಪರಿಕಲ್ಪನೆಯೇ ಸುಂದರ. ಸೆಮಿನೆರಿಗೆ ಆಯ್ಕೆಯಿಂದು ಹಿಡಿದು, ಸುದೀರ್ಘವಾದ ಶಿಕ್ಷಣದ ಮಧ್ಯೆ, ಧರ್ಮಕೇಂದ್ರಗಳ, ಜನರ ನಡುವಿನ ಅನುಭವಗಳಿಂದ ಪರಿಪೂರ್ಣತಯನ್ನು ಪಡೆದು ಎಲ್ಲಾ ರೀತಿಯಲ್ಲೂ ಸಿದ್ಧವಾಗಿ ಆದರ್ಶ ಗುರುವಾಗಿ ರೂಪಿತವಾಗುವ ಈ ಪಯಣ ಸಾಮನ್ಯ ಜನರಿಗೆ ನಿಜಕ್ಕೂ ಅಚ್ಚರಿ, ಬೆರಗು, ಗೌರವ ಹಾಗೂ ಭಕ್ತಿಯನ್ನು ಹುಟ್ಟಿಸುವ ವಿಷಯವೇ.
ಹಿಂದಿನ ಕಾಲದ ಪಾದ್ರಿಗಳ ಜೀವನಕ್ರಮವನ್ನು ಅವಲೋಕಿಸಿದಾಗ ಅವರೆಡೆಗಿನ ಗೌರವ ಪೂಜ್ಯ ಭಾವಕ್ಕೆ ತಿರುಗುವುದರಲ್ಲಿ ಯಾವುದೇ ಅತಿಶಯೋಕ್ತಿಯಿಲ್ಲ. ಹಿಂದೆ ಒಬ್ಬ ಗುರುವಿಗೆ ಇದ್ದ ಸವಾಲುಗಳೇ ಬೇರೆ ರೀತಿಯದು. ಅನಕ್ಷರಸ್ಥರೇ ತುಂಬಿದ್ದ ಸಮಾಜದಲ್ಲಿ ಶುಭ ಸಂದೇಶವನ್ನುಬೋಧಿಸುವುದು ಹಾಗೂ ಅದರ ತಿರುಳನ್ನು ಅರ್ಥೈಸುವುದು ಸುಲಭದ ವಿಷಯವಾಗಿರಲಿಲ್ಲ. ಅದರಲ್ಲೂ ಭಾರತದಲ್ಲಿ ಪಾದ್ರಿಗಳು ಪಟ್ಟಿರುವ ಶ್ರಮ ನಿಜಕ್ಕೂ ಶ್ಲಾಘನೀಯವೇ. ಎಲ್ಲಾ ರೀತಿಯಲ್ಲೂ ಪ್ರತಿಕೂಲವೇ ಆಗಿರುವ ವಾತಾವರಣದಲ್ಲಿ ಜನರ ಪ್ರೀತಿ, ಭಕ್ತಿ, ಗೌರವವನ್ನೂ ಗಳಿಸುವುದು ಮಾತ್ರವಲ್ಲದೆ ಅವರನ್ನು ಒಂದು ರೀತಿಯ ಭಯ, ನೀತಿ ನಿಯಮಗಳ ಚೌಕಟ್ಟಿನಲ್ಲಿಡಬೇಕಾದ ಅವಶ್ಯಕತೆಯೂ ಇತ್ತು. ಅಲ್ಲದೆ ಇವುಗಳೆಲ್ಲವನ್ನು ಇದನ್ನು ಒಂದು ರೀತಿಯಲ್ಲಿ ಸಮವಾಗಿ ತೂಗಿಸಿಕೊಂಡು ಹೋಗುವ ಅನಿವಾರ್ಯತೆಯೂ ಇತ್ತು. ಏಕೆಂದರೆ ಕ್ರೈಸ್ತ ಧರ್ಮಕ್ಕೆ ಆಗಿನ್ನೂ ಬಾಲ್ಯಾವಸ್ಥೆ, ಈಗಿನ ರೀತಿಯಲ್ಲಿ ಸಂವಿಧಾನ, ಕಾನೂನಿನ ಸಹಾಯ, ಸಹಕಾರ ಬೆಂಬಲವಂತೂ ದೂರದ ಮಾತೇ. ಇಂತಹ ಸಮಯದಲ್ಲಿ ಸ್ಥಳೀಯ ಜನ, ಅಧಿಕಾರಿ, ರಾಜ್ಯವಾಳುವವನ ಸಹಕಾರವಿಲ್ಲದಿದ್ದರೆ ಸಹಾಯಕ್ಕೆ ಬರಬೇಕಾದವರು ಇದೇ ಸಮಾನ್ಯ ಜನ. ಅವರೊಳಗೊಂದಾಗಿ,ಅವರಂತೆ ಬಾಳಿ, ಅವರನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಾ, ಅವರನ್ನು ಒಳ್ಳೆಯ ಕ್ರೈಸ್ತರನ್ನಾಗಿ ಮಾಡುವ ಕೈಂಕರ್ಯ ಹೊತ್ತ ಅಂದಿನ ಗುರು ಪಾದ್ರಿಗಳ ಸಹನೆ, ಬುದ್ಧಿಮತ್ತೆ, ಸುವಾರ್ತಯನ್ನು ಸಾರುವಲ್ಲಿನ್ನ ಬದ್ದತೆ ನಿಜಕ್ಕೂ ಪೂಜನೀಯ. ಹಿಂದಿನ ಕಾಲದಲ್ಲೆಲ್ಲಾ ಜನ ಒಬ್ಬ ಗುರುವಿಗೆ ಎಷ್ಟು ಹೆದರುತ್ತಿದ್ದರು, ಮಾತಿಗೆ ಗೌರವ ಕೊಡುತ್ತಿದ್ದರು ಎಂದು ಹಿರಿಯರ ಬಾಯಲ್ಲಿ ನಾವು ಕೇಳುವಾಗ ಅದು ಕೇವಲ ಅಧಿಕಾರ ಧೋರಣೆಯಿಂದ ಬಂದದ್ದಲ್ಲ, ಅದು ಪ್ರೀತಿ,ಭಕ್ತಿ ಹಾಗೂ ಸೇವೆಯ ಮನೋಭಾವದಿಂದ ಹುಟ್ಟಿಕೊಂಡದ್ದು ಎನ್ನುವುದರಲ್ಲಿ ಯಾವುದೇ ಅನುಮಾನವಿಲ್ಲ.
ಮುಂದೆ ಜನರಿಂದ ಗಳಿಸಿದ ಇದೇ ಪ್ರೀತ್ಯಾದ ಗೌರವಗಳನ್ನು ಧರ್ಮಸಭೆಯ ಏಳಿಗೆಗಾಗಿ ಬಳಸಿಕೊಳ್ಳಬೇಕಾದ ಅವಶ್ಯಕತೆ, ಅನಿವಾರ್ಯತೆ ಗುರುಗಳಾದ್ದಗಿತ್ತು. ಅಂತೆಯೇ ಅನೇಕ ಕಟ್ಟುಪಾಡುಗಳೊಂದಿಗೆ ನಮ್ಮ ಧರ್ಮಸಭೆ ಬೆಳೆದು ಬಂದಿದೆ. ಈ ನೀತಿ ಕಟ್ಟುಗಳು ಒಂದು ಸಂಪ್ರದಾಯವಾಗಿ ಬೆಳೆದುಬಂದಿರುವ ನಿದರ್ಶನಗಳೂ ಹಲವು.
ಇಂದು ಒಬ್ಬ ಧರ್ಮಗುರುವಿನ ಸವಾಲು ಹಾಗು ಪಾತ್ರ ಬೇರೆಯದೇ ರೀತಿಯದು.ಶುಭ ಸಂದೇಶದ ಪ್ರಚಾರ ಕಾರ್ಯವು ಹಿಂದಿನಷ್ಟು ಶ್ರಮದಾಯಕವಲ್ಲ, ಒತ್ತಡವೂ ಇಲ್ಲ. ಬದಲಾಗುತ್ತಿರುವ ಸಾಮಾಜಿಕ, ಅರ್ಥಿಕ ವಾತಾವರಣದಲ್ಲಿ ಜನರ ಜೀವನ ಶೈಲಿ,ಆಧ್ಯಾತ್ಮಿಕತೆ ಹಾಗೂ ಯೋಚನಾಲಹರಿಗಳು ಬದಲಾಗಿವೆ. ಈ ಸಂದರ್ಭದಲ್ಲಿ ತನ್ನ ವ್ಯಯಕ್ತಿಕ ನೆಲೆಯಲ್ಲಿ ಆಧುನಿಕ ಪ್ರಪಂಚದ ಎಲ್ಲಾ ಆಕರ್ಷಣೆಗಳ ಮಧ್ಯೆಯೂ ತನ್ನ ಆಧ್ಯಾತ್ಮಿಕ ಕರ್ತವ್ಯ, ಜವಬ್ದಾರಿಗಳನ್ನು ನಿರ್ವಹಿಸುತ್ತಾ ಸುಷಿಕ್ಷಿತ ಜನರ ನದುವೆ ಮಾದರಿಯಾಗಿ ಬಾಳುವುದೇ ಬಹು ದೊಡ್ಡ ಸವಾಲಾಗಿದೆ. ಇಂದಿನ ಕ್ರೈಸ್ತರ ಸ್ಥಿತಿಗತಿಗಳನ್ನು ಅವಲೋಕಿಸಿದಾಗ ಶುಭಸಂದೇಶದ ಪ್ರಚಾರ ಕಾರ್ಯವು ಇತರರಿಗಿಂತ ಕ್ರೈಸ್ತ್ರರಲ್ಲೇ ಹೆಚ್ಚಾಗಿ ಆಗಬೇಕಾದ ಅವಶ್ಯಕತೆ ಕಾಣಸಿಗುತ್ತದೆ. ಯೇಸುಕ್ರಿಸ್ತರ ಮೌಲ್ಯ,ಆಶಯ, ವಾಕ್ಯದ ಸಾರವು ಪ್ರತಿಯೊಬ್ಬ ಕ್ರ್ಸೈಸ್ತನ ಅನುದಿನದ ನದೆನುಡಿಗಳಲ್ಲಿ ಪ್ರತಿಬಿಂಬಿಸಿದಾಗ ಮಾತ್ರ ಕ್ರೈಸ್ತ ಧರ್ಮ ಮತ್ತಷ್ಟು ಬೆಳೆಯಬಹುದು, ಇತರರನ್ನು ಆಕರ್ಷಿಸಬಹುದೆಂಬ ಸತ್ಯವು ನಮ್ಮೆಲ್ಲರ ಮನದಾಳದಲ್ಲಿ ಇಳಿಯಬೇಕಾಗಿದೆ. ಈ ನಿಟ್ಟಿನಲ್ಲಿ ಅದು ಪ್ರತಿಯೊಬ್ಬ ಕ್ರೈಸ್ತನ ಜವಬ್ದಾರಿಯಾದರೂ ಒಬ್ಬ ಪಾದ್ರಿ ಅಥವಾ ಧರ್ಮಗುರುವಿನ ಪಾತ್ರ ಮಹತ್ವದಾಗಿದೆ. ಸಂಪ್ರದಾಯದಂತೆ ಬೆಳೆದುಬಂದಿರುವ ಜನಸಾಮನ್ಯರ ಗೌರವ, ಭಕ್ತಿಯನ್ನು ಬಳಸಿಕೊಂಡು ಅವರ ಪ್ರೀತಿ ವಿಶ್ವಾಸ ಗಳಿಸಿ ಅವರನ್ನು ಹುರಿದುಂಬಿಸುವ ಪ್ರೇರಕಶಕ್ತಿಯಾಗಿ ನಿಲ್ಲುವ ಅವಕಾಶವನ್ನು ಬಳಸಿಕೊಳ್ಳಲಾಗಿದೆ. ಲೌಕಿಕತೆಯಲ್ಲಿ ಮುಳುಗಿ ಕುರಿಮಂದೆಯಂತಾಗಿರುವ ಜನರಿಗೆ ಒಳ್ಲೆಯ ಕುರುಗಾಹಿಗಾಳಾಗುವ ಅವಶ್ಯಕತೆ ಇದೆ.
ಅಂತೆಯೇ, ಧರ್ಮಸಭೆ ನಿಯೋಜಿಸಿರುವ ಅರ್ಥಗರ್ಭಿತ ವಿಧಿ ನಿಯಮಗಳು ಕೇವಲ ಯಾಂತ್ರಿಕವಾದ ಆಚರಣೆಗಳಾಗುತ್ತಿರುವ ಅಪಾಯವನ್ನು ಧರ್ಮಸಭೆ ಎದುರಿಸುತ್ತಿದೆ. ಬಲಿ ಪೂಜೆಗಳು, ಸಾಂಗ್ಯ, ಪ್ರಾರ್ಥನಾ ಸಭೆಗಳು,ಪ್ರಬೋಧನೆಗಳು ಭಕ್ತರ ಆಂತರ್ಯವನ್ನು ಮುಟ್ಟದೆ, ಆಧ್ಯಾತ್ಮಿಕತೆಯನ್ನು ಉದ್ಢೀಪಿಸದೆ ಕೇವಲ ಬಾಹ್ಯ ಆಚರಣೆಗಳಾಗದೆ ಕ್ರಿಸ್ತನನ್ನು ನೆನೆಯುವ, ಅವರ ಮೌಲ್ಯಗಳನ್ನು ಅರಿಯುವ ಸಾಧನಗಳಾಗುವಂತೆ ಮಾಡುವ ಜವಬ್ದಾರಿಯೂ ಗುರು ಸಮೂಹದ್ದಾಗಿದೆ.
ಸಹೋದಯ - 2010 ವೇಳಾಪಟ್ಟಿ
20/05/2010 ಗುರುವಾರ
ಅಪರಾಹ್ನ 03.15 ಬಲಿಪೂಜೆ : ಫಾ. ಜಾನ್ ಕ್ರಾಸ್ತ ಯೇ. ಸ (ಸಿದ್ಧತೆ: ಆರ್.ಟಿ.ಸಿ ಸಹೋದರರು)
04.00 ಆಗಮನ, ಚಹಾ
06.00 ಪ್ರಾರ್ಥನೆ ಮತ್ತು ಸಹೋದಯ - 2010 ಉದ್ಘಾಟನೆ(ಸಂತ ಜೋಸೇಫರ ಶಾಲೆ ಮುಖ್ಯಸ್ಥರು)
06.30 ಪರಸ್ಪರ ಪರಿಚಯ ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ
07.40 ಸಮುದಾಯ ಪ್ರಾರ್ಥನೆ (ಆರ್.ಟಿ.ಸಿ ಸಹೋದರರು)
08.00 ಭೋಜನ
08.45 ಮನೋರಂಜನೆ (ಎಳೆಯರಿಗೆ ಸ್ವಾಗತ)
10.00 ಮೌನ - ಆತ್ಮ ಶೋಧನೆ , ವಿಶ್ರಾಂತಿ
21/05/2010 ಶುಕ್ರವಾರ
ಮುಂಜಾನೆ
06:00 - ಸುಪ್ರಭಾತ. ವೈಯಕ್ತಿಕ ಪ್ರಾರ್ಥನೆ
06:45 - ಬಲಿಪೂಜೆ : ಫಾ. ಸೆಲ್ವರತ್ನಂ (ಸಿದ್ಧತೆ : ಡಿ.ಎನ್.ಸಿ ತತ್ವಶಾಸ್ತ್ರ ಸಹೋದರರಿಂದ)
07:30 - ಉಪಹಾರ
08:30 - ವಿಚಾರ ಗೋಷ್ಠಿ- 1 ಪ್ರಸ್ತುತದಲ್ಲಿ ಯಾಜಕೀಯ ಸೇವೆಗೆ ಇರುವ ಸವಾಲುಗಳು: ನಿರೀಕ್ಷೆಗಳು ಮತ್ತು ವಾಸ್ತವಿಕತೆ - ಫಾ. ಸೆಲ್ವ ರತ್ನಂ ಯೇ. ಸ. (“Challenges to present day exercise of priestly ministry, expectations and reality”)
10:00 - ಚಹಾ ವಿರಾಮ
10:30 - ವಿಚಾರ ಗೋಷ್ಠಿ-2 (ಮುಂದುವರಿಯುವುದು...)
ಅಪರಾಹ್ನ
12:45 - ಆತ್ಮಶೋಧನೆ
01:00 - ಭೋಜನ
03:30 - ಚಹಾ ಮತ್ತು ಆಟೋಟ
06:00 - ವಿಚಾರ ಗೋಷ್ಠಿ- 3 (ಕಾರ್ಯ ಯೋಜನೆ)
07:45 - ಸಮುದಾಯ ಪ್ರಾರ್ಥನೆ
08:00 - ಭೋಜನ
08:45 - ನವಯಾಜಕರಿಗೆ ಸನ್ಮಾನ
10:0೦ - ಮೌನ, ಆತ್ಮಶೋಧನೆ, ಶುಭರಾತ್ರಿ
22/05/2010 ಶನಿವಾರ
ಮುಂಜಾನೆ
06:00 - ಸುಪ್ರಭಾತ. ವೈಯಕ್ತಿಕ ಪ್ರಾರ್ಥನೆ
06:45 - ಬಲಿಪೂಜೆ : ನವಯಾಜಕರಿಂದ (ಸಿದ್ಧತೆ : ಆಶಾಕಿರಣ ಸಹೋದರರಿಂದ)
07:30 - ಉಪಹಾರ
08:30 - ವಿಚಾರ ಗೋಷ್ಠಿ- 1 (3 ಸಂಪನ್ಮೂಲ ವ್ಯಕ್ತಿಗಳಿಂದ 20 ನಿಮಿಷಗಳ ವಿಚಾರಗೋಷ್ಠಿ)
1. ಫಾ. ಮೋಹನ್ ಜೋಸೆಫ್ ಯೇ.ಸ : ಜೆಸ್ವಿಟ್ ಯಾಜಕನ ಪಾಲನಾ ಸೇವೆ ಮತ್ತು ನಿರೀಕ್ಷೆಗಳು - “Jesuit Priesthood and pastoral concerns and expectations”.
2. ಫಾ. ಮೆಲ್ವಿನ್ ಪಿಂಟೊ ಯೇ. ಸ (ಮಂಗಳೂರು) ಜೆಸ್ವಿಟ್ ಯಾಜಕತ್ವ ಮತ್ತು ಶಿಕ್ಷಣದ ಕಾಯಕ - “Jesuit Priesthood and Educational apostolate”.
3. ಶ್ರಿ. ಡಾ. ತಲ್ವಾಡಿ (ಖ್ಯಾತ ಕನ್ನಡ ಜನಪದ ಸಾಹಿತ್ಯ ಸಂಶೋಧಕರು)-ಜೆಸ್ವಿಟ್ ಯಾಜಕತ್ವ: ನನ್ನ ಅನುಭವಗಳು ಮತ್ತು ನಿರೀಕ್ಷೆಗಳು - “My Perception of Jesuits and expectations”.
10:00 - ಚಹಾ ವಿರಾಮ
10:30 - ವಿಚಾರ ಗೋಷ್ಠಿ- 2 (ವಿಚಾರ ವೇದಿಕೆ)
ಅಪರಾಹ್ನ
12:45 - ಆತ್ಮಶೋಧನೆ
01:00 - ಭೋಜನ
03:30 - ಚಹಾ ಮತ್ತು ಆಟೋಟ
06:00 - ವಿಚಾರ ಗೋಷ್ಠಿ- ಫಾ. ಮೆಲ್ವಿನ್ ಸನ್ನಿ ಪಿಂಟೊ ಯೇ. ಸ - ಜೆಸ್ವಿಟ್ ಯಾಜಕತ್ವ ಮತ್ತು ಮಾಧ್ಯಮ - “Priesthood and Media”
07:45 - ಸಮುದಾಯ ಪ್ರಾರ್ಥನೆ
08:00 - ಭೋಜನ
08:45 - ದೂರದರ್ಶನ - ಮನೋರಂಜನೆ
10:00 - ಮೌನ, ಆತ್ಮಶೋಧನೆ, ಶುಭರಾತ್ರಿ
23/05/2010 ಭಾನುವಾರ
ಮುಂಜಾನೆ
06:00 - ಸುಪ್ರಭಾತ. ವೈಯಕ್ತಿಕ ಪ್ರಾರ್ಥನೆ
06:45 - ಬಲಿಪೂಜೆ: ಫಾ. ಫ್ರಾನ್ಸಿಸ್ ಮಿನೇಜಸ್ (ಸಿದ್ಧತೆ : ಸತ್ಯನಿಲಯಂ ಸಹೋದರರಿ0ದ)
07:30 - ಉಪಹಾರ
08:30 - ವಿಹಾರ ( ವ್ಹಾರೇ ವ್ಹಾ... ಮಜಾ ಮಾಡು ! )
06:00 - ಮರಳಿ ಮನೆಗೆ. . .
07:45 - ಸಮುದಾಯ ಪ್ರಾರ್ಥನೆ.
08:00 - ಭೋಜನ
08:45 - ಚಲನಚಿತ್ರ
10:00 - ಮೌನ, ಆತ್ಮಶೋಧನೆ, ಶುಭರಾತ್ರಿ
24/05/2010 ಸೋಮವಾರ
ಮುಂಜಾನೆ
06:00 - ಸುಪ್ರಭಾತ, ವೈಯಕ್ತಿಕ ಪ್ರಾರ್ಥನೆ
06:45 - ಬಲಿಪೂಜೆ (ಪ್ರಾಂತ್ಯಾಧಿಕಾರಿಯವರಿಂದ) ಸಿದ್ಧತೆ :juniors
07:30 - ಉಪಹಾರ
08:30 - ಪ್ರಾಂತ್ಯಾಧಿಕಾರಿಯೊಡನೆ ಸಂವಾದ
10:00 - ಚಹಾ ವಿರಾಮ
10:30 - ತರಭೇತಿ ಸಂಯೋಜಕರೊಡನೆ ಸಂವಾದ
ಅಪರಾಹ್ನ
12:30 - ವಿರಾಮ
12:45 - ಆತ್ಮಶೋಧನೆ
01:00 - ಭೋಜನ
2:30 - ಮೌಲ್ಯಮಾಪನ, ಮುನ್ನೋಟ, ಮರುವ್ಯವಸ್ಥೆ
4:00 - ಚಹಾ
25/05/2010 ಮಂಗಳವಾರ
06:00 - ಸುಪ್ರಭಾತ, ವೈಯಕ್ತಿಕ ಪ್ರಾರ್ಥನೆ
06:45 - ಬಲಿಪೂಜೆ (ಫಾ.ಸಿರಿಲ್ ಮಿನೇಜಸ್) ಸಿದ್ಧತೆ : ವಿದ್ಯಾನಿಕೇತನ ಸಹೋದರರಿಂದ)
07:30 - ಉಪಹಾರ
08:30 - ವಿದಾಯ
Wednesday, 13 January 2010
ಧನ್ಯವಾದಗಳು ....
ಪ್ರತಿಯೊಂದು ಹೊಸ ಪ್ರಯತ್ನದ ಮುನ್ನಡೆಗೆ ಅದರ ಯಶಸ್ಸು/ಗೆಲುವು ಅದರ ರಥವಾಗುವುದರಲ್ಲಿ ಅನುಮಾನವಿಲ್ಲ. ಸಹೋದಯ 2010 ಬ್ಲಾಗ್ ಒಂದು ಹೊಸ ಪ್ರಯತ್ನವಾದರೂ ಅದು ನಿಮ್ಮೆಲ್ಲರ ಸಹಕಾರದಿಂದ ಗೆದ್ದಿದೆ; ನಿಮ್ಮ acceptance ಪಡೆದಿದೆ ಮತ್ತು ನಿಮ್ಮ ಸಪೋರ್ಟ್ ನ ರುಚಿ ಕಂಡಿದೆ. ನಿಮ್ಮೆಲ್ಲರ ಸಹಕಾರಕ್ಕೆ ಚಿರಋಣಿ. ನಿಮ್ಮೆಲ್ಲರ ಸಹಕಾರದಿಂದ ಈ ಬ್ಲಾಗ್ ಇನ್ನು ಉತ್ತಮವಾಗಿ ಮೂಡಿಬರಲಿ. ಈ ಭಾರಿ ಸಹೋದಯದ ಬಗ್ಗೆ ನಿಮ್ಮ ಅನಿಸಿಕೆಯನ್ನು ಕೇಳಿದೆ, ಜೊತೆಗೆ ಸಹೋದಯ ನಿಮಗೆ ಹೇಗಿರಬೇಕೆಂಬ ಪ್ರಶ್ನೆ ಹಾಕಿದೆ. ದಯವಿಟ್ಟು 'comments' ನಲ್ಲಿ ನಿಮ್ಮ ಉತ್ತರ ಕಳುಹಿಸಿ. ಒಂದಂತು ನಿಜ; ನಿಮ್ಮ ಒಂದು ಮಾತು/ಅನಿಸಿಕೆ ಸೋತ ಮನವನ್ನು ಬೆಳಗಿಸಬಹುದು, ಸತ್ತ ದೇಹಕ್ಕೆ ಜೀವ ತುಂಬಿಸಬಹುದು; ಅವುಗಳಿಗೆ ಜೀವವಿದೆ, ಬದಲಾವಣೆ ತರುವಂತಹ ಶಕ್ತಿ ಇದೆ. ನಿಮ್ಮ ಮಾತುಗಳು ಲೇಖನಗಳ ಮೂಲಕ ಮೂಡಿಬರಲಿ, ಅನಿಸಿಕೆಗಳು comments ಬಾಕ್ಸನ್ನು ತುಂಬಿಕೊಳ್ಳಲಿ ಎಂಬುದೇ ನಮ್ಮ ಆಸೆ. ಪ್ರಸ್ತುತದಲ್ಲಿ ಜೆಸುವಿತ್ ಯಾಜಕತ್ವ ಎಂಬ ವಿಷಯದ ಬಗ್ಗೆ ನಾವು ಕೈಗೊಂಡಿರುವ ಸೃಜನಾತ್ಮಕ ಬರವಣಿಗೆಯ ಸ್ಪರ್ಧೆಯಲ್ಲಿ ಪಾಲು ಗೊಂದಿದ್ದಿರಿ ಧನ್ಯವಾದಗಳು . ಇನ್ನು ಹೆಚ್ಚು ಹೆಚ್ಚು ಜನರು ಈ ಸ್ಪರ್ಧೆಯಲ್ಲಿ ಭಾಗವಾಹಿಸಬೇಕೆಮ್ಬುದೆ ನಮ್ಮ ಕೋರಿಕೆ. ನಿಮ್ಮನ್ನು ಚಿಂತನೆಗೆ ಒಳಪಡಿಸುವ ಕೆಲ ಅದ್ಭುತ ಲೇಖನಗಳನ್ನು ಈ ಬ್ಲಾಗ್ ಹೊತ್ತು ತಂದಿದೆ ಸ್ವೀಕರಿಸಿ ಎಂಜಾಯ್ ಮಾಡಿ .
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