December 2024 Annual Journal of the DMC Students' Vol. 05 No. 02 | December 2024
ACKNOWLEDGEMENT OF COUNTRY The Divine Word Missionaries acknowledge the Wurundgeri people of the Kulin nation as the traditional custodians of the land on which our residence and offices are located, and where we live, work and pray. We acknowledge the Australian and Torres Strait Islander peoples of this nation. We pay our respects to Ancestors and Elders, past, present and emerging. We commit ourselves to actively work alongside Indigenous peoples for reconciliation and justice.
5 Table of Contents Message from the Dean 7 Witnessing to the Light – From Everywhere For Everyone 9 Effective Communication Classes 16 Human Rights and Immigration 18 How Hesychia Shapes, or Could Shape Spirituality in the 21st Century 26 Witnessing to the Light - Formation and the Future Mission as an SVD 31 Meditations on the Word 39 The Discrimination Against Christians and Atheism in Indonesia 42 Exploring Benedictine Spirituality 49 Atheism: Varieties of Belief, Disbelief and Unbelief 53 Sacrosanctum Concilium and the Liturgy 61 Haiku 67
7 This has been both an exciting and busy year at the house of formation of the Divine Word Missionaries. Welcome to the December edition of Journeying in Faith 2024, our established journal dedicated to the exploration and discourse of theology. In these pages, we aim to create a vibrant and inclusive platform where students can delve into the rich tapestry of religious thought, engage in critical analysis, and share their unique perspectives. The study of theology is a journey - a quest to understand the divine, the sacred texts, and the profound questions that have intrigued humanity for centuries. This journey is not just an academic pursuit; it is a deeply personal and transformative experience that shapes our worldview, ethics, and sense of purpose. In this December edition, we explore a diverse array of topics, each article reflecting the passion and scholarly rigor of our contributors. From the ancient wisdom of the scriptures to contemporary theological debates, our writers challenge us to think deeply and reflect on the relevance of theology in our modern world. One of the core missions of the Dorish Maru Community of religious missionary formation of the Divine Word Missionaries is to foster an environment of open dialogue and mutual respect. In a world often divided by differing beliefs and ideologies, we believe that constructive conversation is essential. Through respectful engagement with different perspectives, we can deepen our understanding and build bridges across divides. One of the reasons why Dorish Maru, as the house of formation of the Divine Word Missionaries, has been successful over the years is its collaborative partnerships and relationships at an international level and beyond. This year the seminarians of Dorish Maru College undertook three-hourly weekly sessions entitled: Effective Communications with Dr Cecilia FranciscoTan. The reflections in this volume are the result of the multi-faceted work to engage students with understanding holistic communication as integral to authentic mission. The pieces, ranging from academic essays, personal reflections, prayers, and poems are a sample reflection of the challenging creative, and many times demanding work of moving Message from the Dean Albano Da Costa SVD
8 towards authentic communication always with mission in mind. The main goal is to develop good critical theological understanding via a variety of speaking, reading, listening, and writing skills. As a Province, we have embarked upon the synodal journey process, which has helped us think through what we do well, what we could do differently, and what we could do better in the months and years to come as a religious missionary order for a missioncentered Church. On behalf of all the formators at Dorish Maru, we thank you for your continued support and encouragement of the work that we do in preparing future Divine Word Missionaries for world mission. We could not do what we do without you. Please continue to keep us in your prayers, invite us to visit your parishes, and encourage prospective candidates in your local parishes - especially those considering a religious missionary vocation - to come and see. As you navigate through the articles, we invite you to ponder the questions raised, engage with the arguments presented, and contribute your own voice to this ongoing conversation. Whether you are a seasoned theologian or a curious novice, there is something here for everyone. Theological inquiry demands courage - the courage to question, to doubt, and to seek truth even when it challenges our preconceived notions. It requires humility, acknowledging that our understanding is always limited and that there is always more to learn. And it necessitates a commitment to the pursuit of wisdom, recognising that the journey itself is as important as the destination. We are immensely proud of the work our contributors have done, and we are excited to share their insights with you. We hope that this journal will inspire you to embark on your own theological journey, to ask bold questions, and to seek deeper understanding. Thank you for joining us on this adventure. I wish you and yours blessed Advent and Christmas seasons. Thank you for your ongoing support of the work we do at Dorish Maru Theological House of Formation of the Divine Word Missionaries. Together, let us explore the boundless horizons of theology and discover the profound truths that await. In the Word, Albano Da Costa SVD
9 “The light shines out in the darkness and the darkness has not overcome it”. John 1:5 Gathering in this 150th year of the founding of your Congregation of Divine Word Missionaries, you are being invited to reflect on ‘Witnessing to the Light – from Everywhere for Everyone’. Such ‘Witnessing’ is central to our call to be missionary, igniting the gift of our Baptism for becoming the hands and feet of Christ in the ordinariness of daily life and beyond. From many places, nationalities and cultures we come, each called to let our light shine within our reality. Both Scriptural Testaments testify to the call to all to witness to the living God. Isaiah reminds the people of Israel that they are “servants whom God has chosen” to be such witnesses. [Isaiah 43:10]. Then John the Baptist comes “to bear witness about the light, that all might believe through him.” [John 1:6], before Acts 1:8 calls all through the action of the Spirit to witness “to the ends of the earth”, as our theme says, ‘from everywhere for everyone’, Witnessing to the Light – From Everywhere For Everyone Sr Monica Cavanagh RSJ
10 We learn that God does the calling, drawing people then sending them to be living witnesses to the tender, compassionate and merciful God they have encountered and learned to trust. So, it is everyone’s call to share among the nations God’s invitation to find life’s fullness through living in transforming, light-revealing relationships. St Francis of Assisi challenges us: ‘You may be the only gospel some people will ever read’. It would be good for each of us to consider: What gospel would people read in our lives? Pope Francis’ message for World Mission Day 2022 is a wonderful summation of that: “Every Christian is called to be a missionary and witness to Christ. And the Church, the community of Christ’s disciples, has no other mission than that of bringing the Gospel to the entire world by bearing witness to Christ. To evangelize is the Church’s very identity”. [1] We come to see that to reflect the light of Christ we need first to believe that the Christ light is active in our hearts. This belief can ignite the light in others too. Marianne Williamson in her book A Return to Love reflects that we are all meant to let our light shine and in doing so we enable others to let their light shine. [2] Matthew 5:14-16 reminds us: ‘You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead, they put it on its stand, and it gives light to everyone in the house’. The candle lit for us at our baptism is meant to light up the whole universe. Pope Francis’ words on St Stephen’s witness to the light Our beloved Pope Francis is a living example of being a witness of light both in our church and in our world. He writes often on this theme. On the feast of St Stephen in 2022, he challenged us to see St Stephen’s witness continuing in this time and place. Stephen is the first martyr… the first witness, the first of a host of brothers and sisters who, even until today, continue to bring the light into the darkness – people who respond to evil with good, who do not succumb to violence and lies, but break the cycle of hatred with meekness and love, in the world's nights, these witnesses bring God's dawn." [3] BEARING WITNESS TO THE LIGHT There are many encounters in which one experiences, bearing witness to the light. Three such experiences in my own life include working alongside catechists whose lives bore witness to the God of Faithfulness teaching Religious Education in our government schools, the death of my youngest brother and in the energy
11 and passion of Susan Selo, a synod participant from Fiji . When my youngest brother Ted died earlies this year, I heard many stories of how he was a light for so many. One of my other brothers reflected that Ted had the great gift of sharing his time with his family, his workmates, his neighbours and by providing a listening ear to those troubled by life. Through his life he also bore witness to the light. Recently I participated in a webinar where Susan Selo shared how she took the message of the first session of the synod back to the communities in parts of Oceania. Her enthusiasm and vision engaged the local communities, as she trained and facilitated people in the ‘Conversation in the Spirit’ process. MARY MACKILLOP BEARS WITNESS TO THE LIGHT On 15th January 1842, a light shone on the family of Alexander and Flora MacKillop when their first child Mary Helen MacKillop was born. Little did they know how this small child would influence the lives of thousands in this country and indeed in our world, nor that their daughter would one day be canonised as Australia’s first formally recognised saint. There were many experiences and influences that shaped her life – the reality of her family life, her giftedness as a teacher, her desire ‘to serve God in the care of his little ones of his flock’ (Letter to her mother, 21 August 1867) whilst facing the many obstacles that came her way as she responded to the needs of the emerging Australian church and colony. Life threw many different experiences at her. The way she responded formed her into the pioneering woman she has become for Australians and for the universal Church. Her sharp mind, her tender heart and her reflective nature are gifts to us all. Mary MacKillop’s work as a truly missionary one In 1871 after experiencing the excommunication, Mary MacKillop was advised to go to Rome to seek approval for this new Congregation. She drew on her experience of living in Australia, for she had come to know its people and its story. She had a real feel for this newly emerging reality, a land inhabited by its first peoples for thousands of years and a place where the first European people settlers were of convict stock. It was a place of beauty and isolation, a land of floods and drought. It was a land in which the establishment of the church required a different understanding. In October 1873, she writes a long letter to Monsignor Kirby explaining the necessity for the Institute. As the Institute of the Sisterhood of St Joseph of the Sacred Heart was established to meet the many wants of the Australian colonies, and as these wants can hardly be realised by those who have not had some experience of
12 them, it follows naturally that a brief explanation of some may not be unwelcome to those charitably interested in the welfare of religion in that remote quarter. [4] At times it meant that the Sisters went to live in towns and remote places in the bush where there was no regular access to the Sunday Eucharist or the sacraments. On these occasions she notes that the Sisters would gather the people and recite the rosary and read them some little meditation appointed by the pastor. Mary MacKillop took the heart of the Church into the midst of the people and there she built a Church of the heart in their midst. She continues in this letter: ‘The work is truly a missionary one”. She often reminded her Sisters that St Joseph’s true children’s mission was to ‘seek first the poorest and most neglected parts of God’s vineyard’. (6 March 1907) She also encouraged the Sisters to ‘use every means at their disposal to lead others to life’. (12 March 1899) Mary MacKillop took her Religious vows in response to what she perceived as a clear call from God to carry out a mission of love to those who were poor and isolated in the emerging Australian colonies. Mary and her Sisters lived among the people responding to the God of life whatever the circumstances. Archbishop Mark Coleridge in his feast day homily on 8 August 2014 spoke these words: Mary’s action was all about immense practicality – the love that is hands-on, the love that has mud on its boots. Because she made that journey, which is the great journey of faith, Mary MacKillop stands for ever as a witness to Easter. [5] She believed that participating in God’s mission meant being ready to move to wherever the need was – to the mining towns and gold fields, living in tents if necessary to keep the word of God alive in the hearts of God’s people. This led her across the highways and byways of Australia and Aotearoa New Zealand serving those who were most in need through education and other charitable works. Her life challenges us to commit ourselves to work to address unjust structures that keep people bound down and oppressed and to reach out in love to those in our neighbourhood who are forgotten, isolated and marginalized. Mary MacKillop opened the window of her soul to the needs of our world, she sustained herself by a life of deep prayer, by a trust in a good God and by a deep sense that God was the source and centre of all that she undertook. The flame of faith ignited within Mary MacKillop, kept burning brightly within her as she walked this land and encountered its people bringing to all the message of their human dignity.
13 Mary MacKillop - Becoming a light for the world Even when obstacles stood in her pathway and there were many, she simply reminded her Sisters to ‘let no obstacle deter you from acting with courage’. One such obstacle was her relationship with some Bishops. This what Bishop James Quinn had to say to Bishop Reynolds in Adelaide: 'She is the daughter of a colonial seminarian, impossible for me to accept the government of a woman or to have a community of nuns governed by a lady from Adelaide. I won’t allow any woman to make a disturbance in my diocese. [6] Despite such judgements Mary MacKillop never lost sight of whom she was following. She encouraged her Sisters to trust the light that was shining within them so that they too would be light to the world. “Ah, children of St Joseph’s noble and generous heart we must be burning with zeal and courage in the service of our God”. (10 March 1907) Witnessing to the Light: From Everywhere for Everyone Opportunities to ‘Witness to the light’ can emerge from anywhere to anyone through our encounters. This is often a mutual experience as we reflect the light from one to the other. In my own lived experience, witnessing the light often comes in surprising ways. In the story of one of my Sisters ministering on Smokey Mountain in the Philippines, I was given the gift of ‘looking for the decorations’ amidst challenges of daily life. In one of her darker moments, a woman invited her to ‘look for the decorations’ in the rubbish dump that had become home for her. Inspired by this encouragement, the Sister began to see pieces of ribbons hanging of poles and small shoots of greenery growing amongst the rubble. On a visit to Timor Leste, I marvelled at all, that the 51 Timorese staff of Mary MacKillop Today were achieving. I heard how a whole parenting program had grown out of the voice of a mother sitting under a tree in a rural community waiting to walk her daughter home. She did not have the literacy skills to support her daughter. As the support group of Mary MacKillop Today arrived, she used her voice to share ‘I want to learn what my daughter is learning, so I can support her education’. On another occasion, the staff in Timor Leste were involved in a retreat day. Using sand play as a way of engagement, one of the staff had used the symbol of Noah’s ark. When asked to share his reflection he likened himself to Noah protecting the animals and shared ‘I am a driver. It is my responsibility to keep the staff safe’ just as Noah had done. On reading the sign on his Woolworths trolley ‘He was someone’s son’, caused me
14 to pause and reflect on the death of Peter, a homeless man in North Sydney whose gentleness and gratitude impacted many. He too had been a gift. Attending international leadership gatherings has provided opportunities over the years, to hear stories of how people around the world witness to the light often from unexpected places and in unexpected way. Listening to these encounters brings alive the words of Isaiah 49:6: “I will make you a light to the nations - so that all the world may be saved.” The Mexico-US Border [7] The first such story was shared by Sister Teresa Maya who on visiting the Mexico-US border met Sister Norma Pimentel whose daily activity was to support the unaccompanied minors crossing the border. When asked what she was doing she simply replied [1] Restoring Dignity One Person at a Time – Teresa Maya UISG Plenary Assembly 2019 “I am restoring human dignity – one person at a time’. Brother Herve in Cameroon [8] On another occasion I participated in a webinar where Brother Herve shared his experience of working in a rural village in Cameroon. Here he assisted in the training of farm-breeding men from largely Muslim villages. One of the activities that was undertaken was the building of a village maize miss for women. On completion the village celebrated. Later Brother Herve visited the Imam’s home. On this occasion the Imam spoke touchingly: "Brother Hervé, I have seen you come to our villages for several years now, living with us, participating in our joys and our mourning, sharing our food and our nights: your simple manner of staying with us has helped me to live my faith as a Muslim better and I thank you for that! Herve confessed that he did not expect such a statement, for the Imam’s regular presence at meetings, even though he was an old man, had helped and encouraged him in his personal life. A Journalist’s Experience on the West Bank [9] Another story comes from the New Zealand journalist Peter Arnett telling of a bombing incident when he was working on the West Bank. A man approaches him carrying a child. He urges Peter to drive them to the hospital under cover. When they arrived, the man and the child were rushed into hospital. Unfortunately, the little girl died. The man was visibly upset and Peter put his arm around him and said: “I'm not married. I don't have any children. I don't know what it's like to lose a daughter.” The man turned his head and said: "My daughter? That little girl is not my child. I'm an Israeli settler, she's a Muslim girl. But maybe the time has come for us to recognise every child as our child."
15 ENDNOTES: 1. Pope Francis World Mission Day 6 January 2022. www.vatican.va 2. Williamson, Marianne: A Return to Love: Re�lections on the Principles of a Course in Miracles, Harper Collins, New York 1992:165. 3. Pope Francis: Feast of St Stephen – Angelus 26 December 2022. www.vatican.va 4. Letter Mary MacKillop to Monsignor Kirby August 1873 Resource Material from the Archives of the Sisters of Saint Joseph North Sydney Issue No 3, 2026. 5. Archbishop Mark Coleridge: Mary MacKillop Feast Day Homily 8 August 2014. www.brisbanecatholic. org.au 6. O’Brien, Lesley: Mary MacKillop Unveiled Garratt Publishing, Melbourne 2088:158. 7. Maya, Teresa CCVI, A Vision for the Future of Religious Life UISG Plenary Assembly 23 May 2019. 8. Br Herve Hanso FPJ, Consecrated Life at the Service of Fraternity in a Wounded World Webinar UISG/USG 26 May 2021. 9. Campolo, Tony: Let Me Tell You About A Story from Unexpected Places and Unlikely People, Thomas Nelson Nashville 2020:120. 10. Pope Francis: Solemnity of the Epiphany of the Lord 6 January 2022. www.vatican.va Such examples give expression and meaning to Pope Francis’ words on 6 January 2022: Christ’s Church will continue to “go forth” towards new geographical, social and existential horizons, towards “borderline” places and human situations, to bear witness to Christ and His love to men and women of every people, culture and social status.” [10] “Stand up. I appoint you as a witness of what you have seen." (cf. Acts 26:16) So how might we who are gathered in this room give witness to the light from everywhere for everyone. Let’s begin with the small everyday situations in which we find ourselves, for the mysticism of encounter happens everywhere. It begins with a simple smile, an encouraging word of hope, a listening heart, a compassionate presence for it is often the small, unknown acts of kindness and love that will transform our world. It is the quality of our presence individually and in our communities, that matters above all, so that people can see the light of Christ shining in you. Witnessing the Light from Everywhere for Everyone In every corner of the world, the light shines brightly, reminding us that no matter where we are, we are all connected by our shared humanity and the universal quest for hope and meaning. Then you too will be ‘Witnessing of Light from everywhere for everyone’.
16 The Society of the Divine Word (SVD) invited Dr. Cecilia Francisco-Tan to organize a comprehensive course on Effective Communication to teach twelve SVD students at Dorish Maru College in Box Hill. The course was designed to go beyond basic communication skills and focused on actively engaging with others. Dr. Cecilia emphasized the importance of listening attentively, thinking critically, reading thoroughly, speaking passionately, and writing reflectively. This approach was particularly valuable for the students, as English is our second language, and improving our proficiency in the language is a significant benefit of the course. We were able to develop both our communication abilities and improve our English proficiency. The course challenged us to think critically, expand our vocabulary, and gave us the confidence to engage in meaningful conversations within our community. The course was thoughtfully designed using a variety of engaging activities. One of the primary methods used to achieve this was the integration of debates and case studies. These activities provided a dynamic platform for students to not only practice their communication skills but also engage deeply with complex and sometimes challenging topics. The debates, in particular, encouraged students to question long-held beliefs and assumptions, sparking thoughtful discussions among the group. For instance, one debate focused on the significance of referring to Mary as the ‘Mother of God’. This theological concept, deeply rooted in Christian tradition, prompted the students to explore the historical and doctrinal implications of the title. Many students had grown up with this belief but had never critically examined its meaning. Through the debate, we were able to articulate our thoughts, challenge one another, and arrive at a deeper understanding of why this title is used and what it means for our faith. Another debate centered on a more contemporary issue: whether fast food should be sold in schools. This topic required the students to think critically about health, education, and social responsibility. While it may seem unrelated to theology at first glance, this discussion was a valuable exercise in applying critical thinking skills to everyday issues. The students had to research both sides of the argument, construct persuasive arguments, and engage in a respectful exchange of ideas. This pushed us to consider broader ethical implications and understand how our values and beliefs could be applied to real-world scenarios. Effective Communication Classes Bhumbodin (Christopher) Hiranrattanajinda SVD
17 In addition to debates, the use of case studies allowed us to engage theory with realistic situations requiring us to apply our theological knowledge and communication skills. These exercises were designed to mimic real-life ministry challenges that the students might face in the future. For example, one case study asked the students to consider how they would communicate the message of the Gospel in a community that had experienced significant loss and trauma. This required the students to think critically about their approach, considering not only the theological aspects but also the pastoral aspect such as the emotional and cultural sensitivities of the situation. As a non-native English speaker, I initially found the course challenging, particularly in understanding and articulating theological language. The terminology and concepts were new and difficult to grasp, which made participation in discussions and debates somewhat intimidating. However, as the course progressed, I began to gain confidence in my abilities. The structure of the course, combined with the supportive environment created by both Dr. Cecilia and my fellow students, helped me overcome these initial difficulties. I found myself improving not only in my English proficiency but also in my ability to communicate more effectively and confidently in theological discussions. Dr. Cecilia’s passionate and critical teaching style was a key factor in my personal development throughout the course. She had a unique ability to challenge students while also encouraging them to think deeply and reflect on their beliefs. Rather than simply providing answers, she guided us to find our own, pushing us to reflect on why we believe what we do. This approach was instrumental in helping me, and many others, to not only improve our communication skills but also to gain a deeper understanding of our own faith. Her method of teaching left a lasting impression, encouraging us to continue questioning, reflecting, and growing in both our communication and our beliefs long after the course had ended. Overall, the course provided invaluable lessons that extended far beyond communication skills. It equipped us with the tools to think critically, engage thoughtfully, and express our beliefs clearly and confidently in both personal and professional settings. For me, the course was particularly transformative, helping me to overcome the language barriers I initially faced and emerge with greater confidence and competence in my communication skills.
18 Migration is one of the great issues of our time, especially in countries where conflict, war, and evil are occurring. This issue has long been a concern of the Church. Many of the Church's teachings show that standing with migrants reflects the Church’s fundamental choice for the poor. Choosing to stand with migrants is a Gospel choice. This essay examines the issue of migration in the context of human rights and in the light of the church’s teachings. 1. What are human rights? Human rights are natural rights humans have from birth to death which cannot be taken away by anyone or any subject: “All human beings are born free and equal in dignity and rights”1. Human beings endowed with reason and conscience have the right to live with others in a spirit of brotherhood.2 Human rights are not earned, given, or inherited from another person. They belong to individuals not because they are citizens of a country whose laws confer these rights, but because they are human beings.3 So, human rights are inherent, fundamental rights to be protected by organizations, governments, and individuals. Everyone is bound by law to recognize and respect others’ human rights. The fundamental freedoms allow people to fully develop their human qualities. Moreover, Human rights have moral value even if no actual legal system recognizes them.4 They arise from the sense of injustice that people experience when their humanity is denied or mistreated. They are based on the growing human need for a life: “Everyone has the right to life, liberty and security of person”5. Fairness, therefore, is part of the natural order of the world, thus giving human existence a higher sense and purpose. 2. Human rights as Universal Moral Rights Human rights must be respected without distinction to sex, skin color, religion, age, ethnicity, class, and political views.6 They are natural rights that belong to all people simply because they are human.7 However, equality does not mean equal levels of enjoyment of the rights. Furthermore, human rights are not to be subjected to discrimination based on political status; are not subject to the 4 Nigel Biggar, What’s Wrong with Rights?, 190. 7 Nigel Biggar, What’s Wrong with Rights?, 190. 5 United Nations, Universal Declaration of Human Rights, 2. 1 United Nations, Universal Declaration of Human Rights (New York: United Nations Department of Public Information, 1949), 2. 2 United Nations, Universal Declaration of Human Rights, 2. 6 United Nations, Universal Declaration of Human Rights, 2. 3 Nigel Biggar, What’s Wrong with Rights?, First edition, (Oxford: Oxford University Press, 2020), 190. Human Rights and Immigration Ngoc Khanh Nguyen SVD
19 jurisdiction or international jurisdiction of a country or territory; are not imposed or curtailed by the independence or nonindependence of the country to which a person belongs.8 National recognition, with the provisions of law, recognized, respected, and protected by all people, organizations, and society, confirmed by an international consensus measure and further strengthened by international courts9 is crucial. The basic idea of such rights exists in all cultures and societies in some form. Even if national laws do not recognize or protect these rights, the people of that country still have inviolable human rights that cannot be denied by anyone. Moreover, the human interests which human rights seek to protect are values of a universal nature concerning human development. 10 Catholic Social Teachings (CST) and Human Rights In CST, human rights occupy a very important place, since the time of Pope John XXIII. He was the first pope to officially accept the idea of human rights based on human dignity. Pope John XXIII addressed human rights thematically in his encyclical Pacem in Terris, 1963,11where they were deemed officially by the Church as being “universal, inviolable, and inalienable”. The Encyclical of Pope John XXIII repeats the most important points of the Universal Declaration of 1948, but unlike the Declaration, John XXIII’s text links rights with duties. Although it is a religious document, human rights are based primarily on natural law. Natural dignity Natural dignity is what human beings possess within themselves. Again, like rights, dignity is not given by society or any human authority. It is natural dignity human beings have, although part of the material world, which allows for human transcendence through intelligence and freedom. Therefore, humans by virtue of their reason should have the capacity to recognize natural dignity. However, some ignore others’ dignity for a variety of reasons. Furthermore, all humans, according to Catholic tradition, are created in the image and likeness of God so faith gives humans a firmer foundation to uphold human dignity 12 for “God intends us to be immune from all slavery, manipulation, or exploitation”13. The notion of equality Additionally, one of the important aspects of human dignity guided by the Catholic tradition is the notion of equality.14 According to the Universal Declaration of Human Rights: “All are equal before the 13 Massaro, Living Justice: Catholic Social Teaching in Action, 81. 10 Nigel Biggar, What’s Wrong with Rights?, 218. 14 Massaro, Living Justice: Catholic Social Teaching in Action, 81. 12 Massaro, Living Justice: Catholic Social Teaching in Action, 81. 11 Thomas Massaro, Living Justice: Catholic Social Teaching in Action, Third Classroom edition, (Lanham: Rowman & Littlefield, 2016), 83. 9 Nigel Biggar, What’s Wrong with Rights?, 190. 8 United Nations, Universal Declaration of Human Rights, 2.
20 law and are entitled without any discrimination to equal protection of the law”15. Therefore, all human beings have the right to equal political, social, cultural and economic opportunities and resources. This is “extending the Christian theological doctrine of equal human dignity to the concrete realm of social existence,”16 into all areas of life. The right to equality before the law is the principle rule expressed through specific provisions of the law, aimed at establishing the right to equal and fair treatment of all citizens. Accordingly, all citizens, men and women of different ethnicities, beliefs, religions, social classes, and statuses in a country must not be discriminated against. Therefore, when vast inequalities prevent people develop their lives, the CST states: “People of faith must speak out against these injustices”17. Immigration: Definition and Rights Migration is the phenomenon of people moving from one region to another. Migrants are those who leave their place of residence in the country of their nationality or permanent residence to reside long-term or settle in another country. However, people who leave their country for a limited period of time to carry out purposes such as working or studying are not considered migrants. Migrants who have to flee to another country to escape danger, persecution or arrest by a power in the place of residence are often referred to as asylum seekers. Migrants who have crossed the border to another country because of instability caused by natural disasters, war and civil unrest are called refugees. Both refugees and asylum seekers are protected and assisted by the United Nations High Commissioner for Refugees. Migration flows can increase or decrease the population and labor force of both the original or receiving country. The international community has continuously built and improved a solid legal corridor through the promulgation of international conventions, and multilateral agreements for the protection of the rights of migrants, principally by the UN Declaration of Human Rights. In addition, migrants and their family members also enjoy several special rights: the right to life, liberty and security of the person; the right to be free from discrimination; the right to be protected from abuse and exploitation, to be free from slavery, involuntary servitude, torture, and from cruel, inhuman; the right to a fair trial and to legal redress; the right to protection of economic, social and cultural rights; and other human rights as guaranteed by the international human rights instruments to which the state is party and by customary international law,18 ratified by the International Labour 18 International Commission of Jurists commission members, Migration and International Human Rights Law - A Practitioners’ Guide (Switzerland: International Commission of Jurists, 2014), 36-37. 15 United Nations, Universal Declaration of Human Rights, 3. 17 Massaro, Living Justice: Catholic Social Teaching in Action, 82. 16 Massaro, Living Justice: Catholic Social Teaching in Action, 81.
21 Organization (ILO), namely Convention 97 (1949) and Convention 143 (1975) on migrants. Saint Pope John Paul II summarized that: “A person has the right to leave his native land for various motives – and also the right to return – in order to seek better conditions of life in another country”19. Everyone deserves to enjoy these rights regardless of their citizenship, employment and any particular status. No person or organization can be deprived of their human rights because they have entered or remained in a country in violation of the immigration rules of the country. Furthermore, no one can be deprived of these rights based on age, gender, sexuality or for any cultural reasons including speaking their native language or adhering to traditions. This principle, the universality of human rights, is particularly valuable for migrants.20 The Catholic Social Teachings and Migrants. CST has evolved in addressing issues of the dignity and rights of migrants, but also in defending migrants forced to seek a living abroad. Vatican Council II in its Encyclical Gaudium et Spes views migration as a sign of the times. Popes John XXIII and Pius XII stated that, “It is necessary to treat all [migrants] as human beings, not as instruments of production, and to help them bring their families to live with them” (Gaudium et Spes, n. 66). All people have the right to enter a country where they hope to be able to provide adequately for themselves and their families. CST has reiterated this on many occasions and in different forms. Human beings have the right to live in a way worthy of being made in the image of God, fulfilling their vocation through the duty of honest work, to participate in God’s creative work, by being fruitful. Work is not only about earning a living but also about developing personal talents, family, culture, and socio-political life. CST states that the three-fold value of work is to ‘achieve fulfillment as a human being’, a way to provide ‘a foundation for the formation of family life’, and a way to contribute to the common good.21 Based on these reasons, CST insists on “the ethical responsibility of an organized society to promote and support a culture of work”22. Accordingly, every human person has an inalienable right to life and to the activities necessary to support and develop life. Thus, if these rights are continually impeded, people have the right to go to a place where they hope to start a new life more worthy of the human person. The protection of human dignity and life becomes even more evident in tragic 21 Kerwin and Gerschutz, And You Welcomed Me: Migration and Catholic Social Teaching, 70-71. 20 International Commission of Jurists commission members, Migration and International Human Rights Law - A Practitioners’ Guide, 37. 19 Donald Kerwin, and Gerschutz J. Marie, And You Welcomed Me: Migration and Catholic Social Teaching (Lanham, Md.: Lexington Books, 2009), 71. http:// site.ebrary.com/id/10361349 22 Kerwin and Gerschutz, And You Welcomed Me: Migration and Catholic Social Teaching, 71.
22 forms of migration, especially in the case of refugees. While it is acceptable to place restrictions on immigration, the right to asylum must never be denied when life is seriously threatened in one’s own country. CST also accepts that states have the right to control immigration and their borders. States have the right and duty to protect their sovereignty and internal order to ensure security, fundamental rights, and freedoms. States can therefore adopt pragmatic decisions to control immigration. However, it is necessary to remember the foundational principle of respecting the human dignity of all migrants. In controlling immigration, the protection of the common good cannot override this principle. It is a great challenge to reconcile the welcome due to each person with the assessment of what is necessary to ensure the security and well-being of both the local population and the newcomer. ‘Family’ and migrants Family is one of the central themes of social catechetical teaching because family is the original cell of social life. Today the family is impacted by many factors including migration. Pope Pius XII recognised this more than half a century ago when he promulgated the apostolic Encyclical Exul Familia on migration, in which a significant place was reserved for the family to migrate as a family unit, with family rights at the place of destination. The Church considers the problem of migrants from the standpoint of Christ, who died to gather the dispersed children of God (Jn 11:52). So, the church acts in continuity with Christ’s mission. CST is particularly concerned with some of the difficulties that migrants face: discrimination and racism, frustration with work conditions or contracts, and being treated as commodities rather than as persons. The church’s message to governments and public authorities is that they have to protect all citizens. They also have a duty of care for immigrants to their lands. The local churches have the duty to show solidarity with migrants and to form public opinion to fight for justice for them. The church acknowledges that respecting the human dignity of migrants means creating conditions for them to live with dignity. This means examining and warning against unjust policies or regulations so that these policies and regulations can be amended to avoid discrimination and prejudice against migrants. Thus, there are no ‘illegal’ immigrants because immigrants are human beings, and no human being is ‘illegal’. Human beings can commit illegal acts, but the Creator does not commit illegal acts when he created humanity, so all are to be welcomed. (Mt 25, 35). Saint Pope John Paul II stated that an undocumented immigrant “is like that stranger in whom Jesus asked to be recognised. To welcome them is to show solidarity, a Christian duty of hospitality
23 and fidelity, part of Christian identity itself”23 This is a challenge for most of the Global North. The Church’s response is to listen respectfully to migrants, help them to become acquainted with their situation, and, whatever their legal status regarding state law, to provide them with the necessary means of subsistence.24 Immigrants as recognized and accepted by the church. The church “is the place where ‘illegal’ immigrants are also recognised and accepted as brothers and sisters”25. Therefore, dioceses, parishes, and communities around the world must work to ensure that migrants find safe and secure social environments within the Christian community of fraternity and solidarity. The Church acknowledges that “the most appropriate choice, which will yield consistent and long-lasting results is that of international cooperation which aims to foster political stability and to eliminate underdevelopment.”26 The Church respects the laws of the state, including those governing immigration, but demands that those laws be just. The Church, therefore, is called to cooperate with the state in improving the law, especially in the case of migrants who cannot return to their country of origin without risking their lives. This includes political, social and legal activism. It is incumbent on all Christians to help migrants in irregular situations find shelter. The aim is not “lawlessness” but the protection of those who are not treated fairly by the law or whose cases deserve to be reconsidered. Respect for migrants’ culture Migrants bring their unique culture and experiences. The issue of integrating families and individuals into a new society, a new culture, and a new experience of church is complex.. This becomes urgent when globalisation is often accompanied by the tendency to impose a dominant culture, to force other cultures to conform as in the case of migrating to the West. The rivalry between cultures is real.27 “Western cultural models are enticing and alluring because of their remarkable scientific and technical cast, but regrettably there is growing evidence of their deepening human, spiritual, and moral impoverishment.”28 Social evangelisation requires respect and acceptance of the cultural practices of immigrants, if they do not contradict the universal moral values 28 Catholic Church, and John Paul, Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace, n. 9. 27 Catholic Church, and John Paul, Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace, 1 January 2001. (Vatican City: Libreria Editrice Vaticana, 2001), n. 8-10. 26 Catholic Church, and John Paul, Undocumented Migrants, Message of Pope John Paul II for World Migration Day, n. 5. 25 Catholic Church, and John Paul, Undocumented Migrants, Message of Pope John Paul II for World Migration Day, n. 5. 23 Kerwin and Gerschutz, And You Welcomed Me: Migration and Catholic Social Teaching, 72. 24 Catholic Church, and John Paul, Undocumented Migrants, Message of Pope John Paul II for World Migration Day (Vatican City: Libreria Editrice Vaticana, 1996) n. 3.
24 of the natural law or the fundamental rights of the human person. Respecting and strengthening the cultural identity of migrants, provides stability and comfort in a strange society that is often secularised. However, the Second Vatican Council warned that without the Creator, creation would be meaningless. So “a culture which no longer has a point of reference in God loses its soul and loses its way, becoming a culture of death”29. To approach this goal, people should dialogue with migrants to protect the distinctiveness of cultures.30 Dialogue between cultures leads to a recognition of diversity and opens the mind to the rich diversity of peoples. Dialogue with migrants is the mutual acceptance and genuine collaboration demanded by the human family’s basic vocation to unity. Conclusion Overall, CST sees human rights as rooted in the human person, prioritises and protects justice, dignity, and solidarity from being usurped by ideologies and policies that carry their own agendas. Accordingly, CST on migration aims to put into action the consequences of faith, based on the word of God and expressed in the Bible: “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt” (Ex 23:9). Each generation must learn this lesson, rooted in the collective history of the people of God: “when a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt” (Lev 19:33). The foreigner, loved by God, is a kind of “sacrament” of the beloved Son of God who stated: “for I was hungry, and you gave me food, I was thirsty, and you gave me drink, I was a stranger and you welcomed me” (Mt 25:35). Migrants come before us as “strangers”. To welcome the stranger, show them solidarity demonstrates hospitality and fidelity to Jesus. It is central to Christian identity itself. 30 Catholic Church, and John Paul, Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace, n. 10. 29 Catholic Church, and John Paul, Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace, n. 9.
25 Bibliography Biggar, Nigel. What’s Wrong with Rights? First edition. Oxford: Oxford University Press, 2020. https:// search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=262888 Catholic Church, and John Paul. Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace. Vatican City: Libreria Editrice Vaticana. 2001. Catholic Church, and John Paul. Undocumented Migrants, Message of Pope John Paul II for World Migration Day. Vatican City: Libreria Editrice Vaticana. 1996. International Commission of Jurists commission members. Migration and International Human Rights Law - A Practitioners’ Guide. Switzerland: International Commission of Jurists, 2014 Jacques, Maritain. The Rights of Man and Nature Law. Translated by Doris C. Anson. America: Gordian Pres, INC. 1971. Kerwin, Donald, and Jill Marie Gerschutz. And You Welcomed Me: Migration and Catholic Social Teaching. Lanham, Md.: Lexington Books, 2009. http://site.ebrary.com/id/10361349. Maritain, Jacques. The Rights of Man and Natural Law. Translated by Doris C. Anson. London: Geoffrey Bles: The Centenary Press, 1944. Massaro, Thomas. Living Justice: Catholic Social Teaching in Action. Third Classroom edition. Lanham: Rowman & Little�ield, 2016. United Nations. Universal Declaration of Human Rights. New York: United Nations Department of Public Information, 1949.
26 Introduction Hesychia is a form of Christian spirituality with roots tracing back to the 4th century. It is referenced in the Apophthegmata Patrum (Sayings of the Desert Fathers), a collection of more than a thousand brief stories and sayings attributed to the early desert monks. Traditionally, those who practiced hesychia sought isolated places to escape from the distractions of the world and seek God’s peace. Many individuals today are always in a hurry, often using busyness as an excuse to neglect prayer. While it is true that prayer often requires time and space, this does not mean that people do not long for peace in their hearts. Many work tirelessly to fulfill their desires, believing, whether consciously or unconsciously, that achieving these desires will bring them peace. In the 21st century, Hesychasm offers another way to shape Christian spirituality. Hesychia’s simple, practical, and flexible mode allows individuals to cultivate a sense of peace with God anywhere and at any time, to recognise that the sacred is not confined to specific places or times. It is accessible whenever one is open to Hesychia as inner prayer. As a spiritual practice, it draws insights from the desert monks while remaining relevant to 21st century practitioners. I will focus on three key aspects: building self-awareness, being conscious of God’s presence, and rebuilding a relationship with God. Each of these aspects plays a vital role in understanding hesychastic spirituality. What is Hesychia? Hesychia (ἡσυχία) a Greek word means stillness and silence. This sought-after silence is not simply the absence of noise; rather, it is a silence filled with the divine presence. Hesychia began with the desert monks, later spreading as an early Eastern monastic practice. It also gained popularity among virgins, celibates, and devoted followers living in cities, evolving into what we now call hesychasm. Kallistos Ware, a scholar of Eastern Orthodox theology, explains that ‘hesychasm’ has five distinct meanings. A solitary, hermit-like lifestyle practiced since the 4th century, became a practice of inner prayer aimed at achieving a deep, wordless union with God. This spiritual journey often involves the Jesus Prayer, a key element in seeking this divine connection. Additionally, hesychasm includes a specific technique combining physical and mental focus alongside the Jesus Prayer, with roots tracing back to the 13th century. It is associated with the theological teachings of St. Gregory How Hesychia Shapes, or Could Shape Spirituality in the 21st Century Bhumbodin (Christopher) Hiranrattanajinda SVD
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