FESTIVAL OF DIWALI:

Reflections of a Christian on the

FESTIVAL OF DIVALI

It is the dream of humanity to be in the light and walk according to the light. I am happy when my Hindu brethren celebrate the festival of Diwali (popular modification of the Sanskrit word Deepavali, which means a “row or cluster of lights”), the Festival of Lights, fireworks and colours, rejoicing and fellowship. It symbolizes the victory of good over the evil. This is the theme of the festival: It is symbolized by the burning of Narakasur, the demon of darkness.

The festival takes place from the 13^th of the dark half of Ashwin (September-October) to the 2^nd of the bright half of Kartika. Its origin is the incident (or legend) of Yamraja, the King of death. It is celebrated for one, two, three or four days. But most devotees believe that this festival is to be celebrated for five days: from the 13^th of the dark half of Ashwin to the 2^nd of the bright half of Kartika. Though all five days are often called Divali, they in fact constitute a complex of five different festivals.

The Origin of the Festival: There is a legend that Yamraja, the King of death, asked his servant: “Do you feel any time bad when you snatch men’s life?” “Yes”, replied the servant, “when I took the son of king Haim. It was just four days after his marriage, while joy and merry-making was all around I had to take away his life.” Yamaraja felt bad about it and from then onwards decided saying: “Today is the 13^th of the dark half of Ashwin Dhantra-yodashi. From today all those who will observe the five-day festival of light will not die an untimely death.” Thus came the custom of lighting the lamp for five days, with special rituals. The festival came to be known as the festival of light, Divali or Deepavali (“row of lights”).

            The Festival Rituals: There are five principal items (or elements) that constitute the      Divali festival: worship of wealth, celebration of Vishnu’s victory over Narakasura, worship of Lakshmi and dice-play, celebration of the victory of Vishnu over Bali, and the exchange of brotherly and sisterly affection. Illuminations and fireworks characterize all the days of Divali. However, in addition, each of the five days has some cultic features particular to it. 

There are five celebrations: i) First celebration is on the 13^th day. It is called Yama-trayodasi (Yama’s 13^th day): worshipping Yamaraja, the King of death. It is characterized by cleaning of courtyards, painting of the house and washing of vessels. The day begins with a ritual bath and a pledge taken by the devotee to partake of saltless food and to sleep on the floor. These acts are symbolic of one’s desire to mortify oneself and to make a new beginning in one’s relationships with God and neighbour through inner cleansing. This day is spent in special devotion to Krishna. In the evening a lamp is lit and offered to Yama with a prayer that the devotee be preserved from sudden and untimely death. People on this day also worship coins and ornaments and purchase new utensils. Hence this day is also called Dhana-trayodasi or Dhana-teras (See Kane, Pandurang Vaman, History of Dharmasastra, Poona (Bhandarkar Oriental Research Institute), 1974, vol.V, Part I, p. 194).

ii) The second day is known as Naraka-Chaturdasi (Naraka’s 14^th day), commemorating Krishna’s victory over the demon Naraka. It falls on the 14^th of the dark half of Ashwin and it is known as Narak-Chaturdashi (from Narak, meaning “hell”, and Chaturdashi, meaning “the 14^th day”). The 13^th of the dark half of Ashwin is observed to procure for oneself protection against sudden and untimely death, whereas the 14^th has for its principal objective deliverance from sickness and sin, as it is indicated by several ritual gestures and words used on this day: the oil-bath in the morning, the waving of the apotropaic medicinal plant apamarga during the bath, the libation of water to Yama, the lighting of a ceremonial lamp to keep Naraka away, the lighting of many lamps in several places in and around one’s house, the crushing underfoot of a bitter cucumber, symbolizing Naraka, and the many prayers offered for deliverance from personal sins or those of one’s deceased ancestors. A solemn memorial of one’s departed relatives is made in and through the parvana-shraddha, and a meal is given to Brahmins (Cf.PVKane, op.cit., pp.196-198; Subhash Anand, Major Hindu Festivals—A Christian Appreciation, Bombay (St.Paul’s Publications), 1991, pp.106-108).

Narakasur was a wicked king, a symbol of Satan. He had imprisoned around 16,000 (or 50,100) women, snatched away the ‘chatra’ of Indra, “Kundale” from the ears of Aditiy, the mother of the gods. When Krishna heard about the wicked deeds of Narakasur, he decided to destroy him. But it was Satyabhama, Krishna’s wife who took the challenge of killing Narakasur. She killed Narakasur and liberated all women and, when they returned home, they expressed their joy by lighting lamp and drawing “Rangoli”. In remembrance of this event, even to this day, people early in the morning take bath and draw “Rangoli” to mark the celebration.

iii) Third Day: It is Divali proper, also called Lakshmi-Puja (or Kali Puja). This day, as the title itself indicates, is one specially dedicated to the worship of Lakshmi, the goddess of wealth. It is a day given to merry-making with dancing and music, and is known as Sukha-ratri. Devotees prepare for this day by worshipping their account-books, closing old accounts and opening new one. Houses and their surroundings are brilliantly illuminated with rows upon rows of lamps, and people dressed in all their finery go around joyously greeting relatives, friends and neighbours, while exchanging gifts. The womenfolk make arati to their family members to implore God’s blessings on them, and beat winnowing baskets and drums to symbolically dispel evil and misfortune from their midst. On this day, cows are specially honoured in the govardhana-puja, as an expression of gratitude to God for the prosperity that has come to their farming communities through them. They are tastefully decorated with coloured designs, festoons and garlands, and are not milked on this day nor made to bear any burden. At night, people gather to read edifying passages from their sacred books, to sing songs to Vishnu, and to pass their time gambling, one way of acquiring wealth! ()

It is on the moon light “Amavasya” of the Ashwin Lakhsmi that the goddess of wealth was taken as a slave by King Bali. Vishnu, in his fifth Avatara as Vaman, defeated Bali and freed Lakhsmi. It is a day special to the shopkeepers and merchants. They close their old accounts and open new one. Cows are specially honoured and a “Govardhana-puja” is done in thanksgiving for the prosperity bestowed by God. New clothes are bought, crackers and other fire-works’ display surrounds the houses. It is a day for rejoicing and entertainment.

iv) Fourth celebration is called Bali-pratipada. The first of the bright half of Kartika is regarded as one of the three most auspicious days of the year. The most important event of this day is the worship given to Bali, a good and popular King, of a past golden age in India, who became the important personage in a myth that is the original nucleus of the festival of Divali .

After an oil-bath, a picture of Bali and his wife Vindhyavali is drawn in five colours on the floor of the house, puja is offered in which, besides the usual gifts, kukuda (lotus) flowers and also meat and alcohol are presented, accompanied by appropriate prayers. In the afternoon, a proclamation is made: “Today is the rule of Bali, enjoy yourself!” Devotees make it a point to offer alms on this day, as such an act of mercy is believed to be specially meritorious. The night is spent in prayerful vigil and in edifying people through sacred dramas.

v) The final celebration is called Yama-dvitiya (Yama’s second day)/Bhaiya-doo/Bhai-beej: This day, the last of the Divali festival, commemorates the meal that Yama had at the house of his sister Yami (or Yamuna). On this day all men should go to their sisters’ houses (or, in case he has no sister, to the house of a close female relative), where the sister serves him a meal with great affection, while the brother reciprocates by offering her ornaments and gifts. Before the meal, a ritual bath is prescribed, as well as libations of water offered for the departed, for their deliverance from the bondage of their sins.  With these expressions of love and concern for both the living and the dead, the festival comes to a close (cf.Gregory Naik, SJ, ed., Understanding Our Fellow Pilgrims, Gujarat Sahitya Prakash, Baroda, 2000, pp.126-131).

Its Significance: There are three elements to understand the meaning of Divali, namely the myth regarding Bali, the five-day celebration which begins and ends with the commemoration of Yama, and Diwali as a festival of lights.

The myth of Bali is central to the celebration of Divali. According to this myth, Bali, who had become very powerful, had incurred the displeasure of the gods. One day, as he was offering an ashvamedha sacrifice, Vishnu appeared to him in the avatar of a dwarf Brahmin student, Vamana, and begged him for as much land as he could cover in three paces. Bali, notwithstanding a warning from his teacher that the request was an insidious one, generously acceded to it. Thereupon, Vamana grew larger and larger and in two steps covered heaven and earth. When Vamana asked Bali where he could place his foot for his third step, Bali told him to plant it on his head. Vamana at once did so and thrust Bali into the netherworld! However, Vishnu was so pleased with Bali’s adherence to his pledged word that he raised him to the status of Indra.

Divali is rightly the festival of lights. It firmly emphasized where true wisdom and values lie. Light symbolizes wisdom, truth, certitude, joy, and life. He, therefore, who always strives to live a life of godliness is the one who is eminently qualified to truly and rightly celebrate this great festival (maha-utsava) of Divali. Furthermore, one who strives to experience God in everyone and everything rejoices in the brotherliness and sisterliness that bind not only human beings here on earth but also those ho have passed over to a better life, not only cows, animals, and other mute creatures, but also inanimate creation.

The five-day celebration of Divali is, therefore, meaningful for all of us. We grope in darkness for light and happiness. God is Light. Only God can remove darkness and vices, and usher in a day of brightness, joy and happiness. For us, Christians, Jesus of Nazareth is the “Light of the World” (cf.Jn 8:12). We share in his divine light and life, and try to communicate it to others through our service and communion. There are women who are victims of so many evils, injustice, oppression and pain. Who will come to their rescue? Can we be voice to the voiceless? What is our prophetic role in being at their service, at the service of love and brotherhood?

            Though Bhaibeej seems to limit to the blood relations or close relatives; Christian love, however, has been expanded even to those who persecute you. “Love your enemy and pray for those who persecute you” (Mt. 5:44).

Our greetings to our Hindu brethren on the festival of light. It is interesting to visit our Hindu friends during the festival, since we can taste delicious sweets, like halwa, burfi and laddu. We need a national day of celebration which may unite us. We have to be united in fighting against corruption and injustice. We should be at the service of truth and love. I wish you all a happy Divali!

MISS WORLD 2010: ALEXANDRIA MILLS

Alexandria Mills, an 18-year-old from the United States had her “dream come true” as she emerged the surprise winner of the coveted Miss World 2010 crown, beating off competition from 115 beauties from across the world. The blonde haired, blue eyed teenager became the 60th woman to win the coveted tiara while Miss Botswana Emma Wareus and Miss Venezuela Adriana Vasini became the first and second runner-ups respectiAlexandria Mills, an 18-year-old from the United States had her “dream come true” as she emerged the surprise winner of the coveted Miss World 2010 crown, beating off competition from 115 beauties from across the world. The blonde haired, blue eyed teenager became the 60th woman to win the coveted tiara while Miss Botswana Emma Wareus and Miss Venezuela Adriana Vasini became the first and second runner-ups respectively. The Kentucky native failed to hold back tears as her name was announced as the Southern belle was a surprise winner after speculation focused on other contestants.

THE PHENOMENON OF SECTS:

*Ivo da Conceição Souza

Introduction:

In the last three decades, there has been a tremendous mushrooming of movements in the world and in the Church. The Charismatic Movement brought its ‘enthusiasm’ (‘divine fire’) and warmth, a deeper love for the Word of God and for prayer. People had to witness a new way of loving and proclaiming the Christian faith, and modify or abandon the conventional ways of thinking and doing things. They experienced more spontaneity and warmth, which had a deep impact on their lives. But some of them may have gone to the extreme, thinking that only they were “baptized in the Spirit”, that they had the monopoly of God’s Spirit, that they are “the Church”, that they are privileged people because they “speak in tongues”, that they are holier than the others (‘holier-than-thou-attitude’), who are regarded as “second-rate Christians”. Then there arose the Neo-Catechumenal Way, with the same feeling that they are “the Church”, that they have the genuine way of worshipping, that they show more enthusiasm in the worship and proclamation of faith, that their liturgy is livelier and has a better flavour and glamour. Recently, we have been hearing of the mass deaths (including suicides) of sect members in Texas, Guyana and Switzerland. Other sects, especially in Latin America, bring people into a dream world, cut off from reality. These sects are also sprouting in India. Still others, based on the cult of Satan, appear particu¬larly evil. There is today the phenomenon of sects, the so-called “believers”. It is the spirit-pheonomenon, Neo-Pentecostalism, as presented by the sectarian groups. It has its “package of emo¬tional satisfactions for the common folk”. It is a kind of “spiritual narcissism”. It gives a fundamentalist interpretation of the Bible and tries to criticise the Church in every way for the sake of ‘sheep-stealing’. It is too emotional and fundamen¬talist. It does not show concern for the socio-economic situa¬tion. It enslaves rather than liberate them. The “healing ses¬sions” are a kind of opium for the people, rather than prophetic enhancers. The “born-again” slogan is rather an emotional gimmick of ‘holier-than-thou’ attitude. Ecstatic forms of spiritu¬ality, with ‘gifts of tongue and healings’, are an outlet for the difficult situations of oppression and psychological stress. These movements sprout easily in this kind of environment. With this elitist attitude and self-righteous pride, the members of these movements have become a factor of division, instead of cementing unity. Revivalism has led to fundamentalism and fanaticism. This destructive criticism is a factor and sign of deviation. Golden Criterion: A Christian movement will sprout and grow properly within the local cultural context only when it is in communion with the local Bishop and the local Church, granting that there is proper discernment in the Spirit on the part of the local authorities and members. If these movements remain hermetically closed and aloof from other members of the Church, they may recruit most of the dis¬gruntled elements. This is precisely the “problem” of the new phenomenon of sects and cults. They have the “black or white attitude”, they are “all or nothing”, they are not able to share their gifts of joy and life to the members of the Church. We should not forget that amidst all the vicissitudes of the modern life, God is present with us. “I am with you” should be in our minds. It is God who guides us with his light and life. Therefore, we require an existential, humble, open, sincere, trusting, loving attitude. We can apply a golden criterion to know whether these movements are genuine or not by remembering the Lord’s saying: “You will know them by their fruits” (Mt 7:20) (cf.”Each tree is known by its own fruit”: Lk 6:44; Mt 12:33). If a movement or institu¬tion comes from God, it will remain alive; otherwise, it will destroy itself (cf.Gamaliel’s statement in Ac 5:38f: “If this undertaking comes from men, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found to fight against God [theomakhoi]). Difference between a Sect and a Community: We have to bear in mind the distinction between a sect and a community. What is a sect and what are its characteristics? A sect is defined or at least described by the following characteristics: i)A wise, all-powerful Guru dominates the mem¬bers. He is considered as the uniquely inspired prophet and saviour. Only his teaching is true. Other authorities are not tolerated. Sometimes even other thought patterns or life styles are strictly forbidden. ii) The sect is considered as the harbinger of a new salvific message to be spread throughout the world. It motivates the members for large recruitment. iii)According to the sectarian mentality, the world is divided into saved and damned. They are specialists in the “black-or-white attitude”. Due to fear syndrome, the members accept everything blindly, without further questions or resist¬ance. They are not encouraged to have relations with friends or relatives. It is a process of slow, gradual brainwashing. v) They are fed with feelings of worthlessness and meaning¬lessness. They remain without a safe direction, so that if they decide to leave the group, anguish, emptiness and loneliness overwhelm them. Some of these elements can be found in a Christian communi¬ty, but there is a growth in maturity. ´ a) In the Christian community, each person has value and dignity. The person is encouraged to grow in freedom, responsibility and maturity. More im¬portant than the numerical growth or institutional survival, the vocation of each member is a vital issue, so that the candidate is given time for probation and self-examination. b) The Christian community is not a closed group. It grows in contact with other members and outsiders. In times of conflict solutions can be found through dialogue. Whether a community/movement grows in the path of the Spirit or not can be judged through a few signs. The community deepens its charism and at the same time discovers the beauty of other movements, always in dialogue/communion with the local bishop. It recognizes that it is a part of the Church, not the whole Church. It needs some time for its insertion/inculturation in the fabric of the local Church. It should cooperate with the local bishop and with other movements or communities. b) If the Spirit is active in the movement and the members are attentive to the Spirit, they should realise their shortcomings and mistakes. They may misinterpret the vision of the Found¬er or distort the way of life. They should examine whether the power has been used or abused. They should be open to criticism and self-questioning, and be honest in correcting or changing certain aspects, which were necessary at the initial stage of their movement, but have become outmoded/obsolete, even a sign of death. c) A Christian movement has to evolve continually in the Spirit, remain faithful to the Church, without losing its identi¬ty. It has to continue its openness and preserve its identity. While working for unity of the Churches and dialogue with other religions, the Supreme Pontiff John Paul II follows carefully the two guidelines, firm identity and sincere openness. If a new movement is announcing Good News to the poor and allowing them to evangelise it in return, then here again is a sign of the Spirit. To eat at the same table as the poor, to be committed to them in bonds of friendship, is, humanly speaking, repugnant, demanding and disturbing. The presence of the poor and the weak prevents it from closing it upon itself. The poor oblige it to evolve and to deepen. If the disciples of Jesus are to proclaim successfully the Good News to the poor and downtrodden, they have to get down to their platform–follow their style–, in order to bring them up to a better human dignity (folk 6:20-23; Mt 5:3-12). God has promised us to be “with us”, our Immanuel, “God-with-us” (Mt 1:23; 28:20), with tender loving care for each one of us. d) The community should give witness to the love of the weaker members, in situations of conflict, doubt or psychological distress. The community should not try to destroy the person. e) The community should radiate joy, which has its source in the Risen Lord, being conscious that Jesus guides the Church towards growth, whereas the members are just instruments of love. The Church has to be continually pruned and purified so as to remain faithful to the Spirit. The reason why some of the members leave the Church and join the sectarian groups, called “believers”, seems to be as follows: They find more warmth, freedom and the sense of belonging and fellowship. Quite often, they escape from all rules and regula¬tions. They are pleased with their new structures. Satanic Cults: Prof.Eugenio Fizzoti, teaching Psychology at the Pontifical Salesian University, Rome, refers to a psychologic behaviour, which is often attributed to demonic forces (people think imme¬diately of demonic possession) (Eugenio FIZZOTI, “Sects and Satanic Cults-3”, in: L’Osservatore Romano, n.7, February 12, 1997, p.10). We have to admit here the reality of Satan, which can “manifest itself in forms which are often extravagant, unfor¬eseeable and disturbing”, as well as the “multiplicity of human behaviour which cannot always be deciphered with the normal interpretive categories”. We find it difficult to interpret some of the phenomena, which we saw or heard. Merely denying the facts smacks of unsci¬entific attitude or pedantry. For example, there are physical disturbances; local “hauntings”/infestations of houses, objects, or animals; obsession and personal impulses up to the point of attempting suicide; vexations which cause loss of consciousness and lead to deplorable actions of muscle twitching or to pronounc¬ing phrases of hatred towards God, the sacred persons or cruci¬fix. Psychological or Demonic?: These are some of the expressions which raise the question as to whether the person is possessed/oppressed by Satan or suffers instead from psychological dissociation or hysteria. Frequently, behaviour attributed to demonic influence can be interpreted, without any shadow of doubt, as situations with a pathological background. There is also the phenomenon of “polter¬geist”, whereby some persons can influence the environment, like magnetic glance. The clothes are burnt, the chairs are over¬thrown, and the doors are open, without any other explanation. Other cases, however, present a clear antithesis to God’s saving plan. Therefore, the sole use of psychological/psychiatric tools fails to provide a sufficient and convincing explanation of these phenomena. It is difficult to identify the border between psychotic situations and true demonic influence. Moreover, the information often suffers manipulation and distortion. Thus, it does not do justice to the phenomena in their totality and complexity. For this reason, what is really only the expression of profound psychological disturbances too often is turned into a diabolical possession. Frequently, the membership statistics of Satanic groups are swollen to create a sort of reverential fear or a “witch hunt”. Criteria: Pio Scilligo, Professor of Psychology at the Salesian University, in Rome, remarks that each one of us experi¬ences our own talking to ourselves. These are “signs of small doubling of the personality, more visible when the ‘you’ form is used, and less evident when one uses the ‘I” form”. After having finished a job, for example, we say: “Well done, you did that just right!”, or, after having done something inappropriate , we say:: “I’m a fool; I must go right away and apologize!”. Experi¬ences of this type can be explained without necessarily having recourse to “talking spirits”. It is sufficient to speak of relatively autonomous “thought patterns”, “introjections” or “ego states” which the normal person can make use of, because such automatisms represent little “demons”, good or evil, which each of us carries within the complex structure of his own psychology. According to Scilligo, however, there exist much tougher defence mechanisms created by the person, stemming from traumatic experiences or from relational behaviours, prolonged over time and assimilated from the outside with distorted interpretations of reality, which produce behavioural islands which seem to be alter egos. In such cases, it can happen that some manifestations (such as the expression of anger, speaking in tongues, grasping in a surprising way the internal experience of the exorcist), can find a natural explanation in the psychic processes of withdrawal and projection, technically defined as borderline behaviour, or at the edge of normality. At the same time, it is possible that sometimes we find ourselves faced with manifestations that elude the metaphorical explanations of a psychological/psychiatric nature, and cannot be explained on the basis of what is known in the scientific world. In this case, it would make sense to have recourse to the hypothesis of “forces external to the subject”, which exert a destructive influence on him. The correct distinction between pathological behaviour of a psychic nature and demonic invasion/possession has not been yet clearly established by science. Professor E.Fizzoti states: “It is my absolute conviction, contrary to what is bandied about, that only in two or three cases out of a thousand are we faced with true diabolical possession. In this perspective, clearly, only a serious scientist with an open mind, able to transcend his limited field of expertise, can recognize the possibility of diabolical possession”. It is more difficult to analyse the behavioral motivation of those who declare themselves in favour of Satanism and express their convictions in criminal behaviour, frequently with legal consequences (for example, by desecrating graves, by performing macabre rituals with the killing of animals, by committing rape of more or less consenting virgins, and by procedures causing loss of self-control in psychologically vulnerable subjects). In this case, we could have recourse, as interpretive cri¬teria, to a few concepts developed by the psychologist Erich FROMM. Investigating the human relationship to various types of religion, Fromm shows that some people manifest towards the divinity an attitude of absolute dependence, of blind and irrational obedience and passive acceptance of any norm. As a re¬sult, they think of themselves as inept, wretched creatures, capable of acquiring a certain strength only to the extent that a supreme and unchallenged power reaches out to them. Such an authoritarian, inhuman vision of one’s relationship with the divinity and, in the case of Satanism, with evil beings, although encouraging the loss of independence and moral integri¬ty, offers them the advantage of feeling protected by a formid¬able power. Furthermore, this helps create the image of a despot¬ic and terrible supreme being, jealous of his supremacy, arrogant and opposed to any relationship based on solidarity and on the promotion of values. Characteristics: What are the personality characteristics of those who are devoted to divinities with Satanic features? i)There is a clearly masochistic tendency, manifested by a weak temperament, by the inclination to self-deprivation, by the need to feel weak and impotent, by the voluntary renunciation of all sense of freedom and personal responsibility. The basic tendency, then, is one of self-destruction or damage to oneself for the sake of preventing hostility on the part of others or leading others to pity towards oneself. In this regard, one need only think of the passive, irrational acceptance of “unquestioned leaders”, whose orders are blindly obeyed. ii)A profound sense of guilt, due to the difficulty in becoming aware of the ambiguity of the human situation. Quite explicitly, From maintains that “in the authoritarian sphere, recognition of one’s own sins produces fear above all, because one knows one has disobeyed a powerful authority which…will spare no punishment. Moral failure is an act of rebellion, and the only way to make reparation is an orgy of self-humiliation. The sinner feels himself depraved and impotent; he entrusts himself to the mercy of the authority and in that way hopes for forgiveness. To repent means to tremble”. He yields without any resistance to the healers. III)The introjections in strong, imposing terms, of the de¬mands of one’s surroundings, which leads one to perceive the society, with its law and culture and family, as tyrannical. On the one hand, these lead to the fear of destruction; on the other hand, paradoxically, to the relentless drive to act in negative and self-destructive ways. iv)The orientation towards death and dead objects, which is an expression of a longing for a continual transformation of self, society and the surrounding world into a cemetery or an automated factory. The use of black funeral curtains in the meeting hall, the presence of skulls and terrifying images, the wearing of hoods during ritual actions, the sacrifice of animals and, unfortunately, sometimes also of humans, are the more vivid proofs of this “necrophilic tendency”. According to a psychologist, the worshipper of Satan repre¬sents a pressing and often tragic “warning bell”. He is in no way oriented towards personal growth, towards a sincere and authentic relationship with others, towards a commitment of service to others. Rather, he betrays strong, worrisome self-destructive tendencies, further manifested by hiding and flight, and by the voluntary renunciation, to some extent, of his own will in favour of a despotic authority, demanding only blind obedience and rigid behaviour with obsessive involvement in formulas and magical rites. This is frequently observed in the so-called “healing sessions”. Conclusion: We have to be on guard against the abuses that are taking places in our parishes. In the name of healing, there are many vested interests: personal enhancement, greed, name and fame, megalomania, jealousy, sense of insecurity. The Church in Goa needs to be revitalized through the Word of God, through prayer and discernment on the part of the Church authorities, leaders and the people at large.

PATRIARCHAL SEMINARY OF RACHOL:

GLIMPSES  FROM THE PAST…

PATRIARCHAL SEMINARY OF RACHOL:

We celebrate today 400th year of its foundation.

The  Patriarchal Seminary of Rachol dates back to the  first decade  of  17th century. Founded by the Jesuits, it  was  called College of All Saints, as its foundation stone was laid on  their feast  day, on November 1, 1606. The building was inaugurated in 1610 and named later on  College of Saint Ignatius, as the Found­er of the Society of Jesus was canonized in 1622.

Since 1574, there was a College of the Holy Spirit, close to their  church of Margão. The Marathas frequently invaded Salsete taluka and burnt many of its churches.  In 1579 they burnt  the Holy Spirit College in Margãao. This necessitated the transfer of this  College in 1580 to the residence of Our Lady of  Snows  at Rachol.  Then it was renamed as College of Our Lady of Snows.  In 1606,  with the help of King Dom Sebastião of Portugal  and  with the contributions from the “Communidades” or neighbouring village
communities, the College of Rachol was founded.

The  coat  of  arms of the King Dom  Sebastião  of  Portugal (1568-1578) is engraved in bold relief above the main door  ofthe building. The inscription just below the arms reads thus:  “ARMAS DELREI D.SEBASTIAO, FUNDADOR DESTE COLEGIO (‘The arms of the king D.Sebastião, founder of the College’).

To the left of the entrance is a staircase of black laterite stone leading to the superior floor, where there is a hall  named after him and adorned with his life-size portrait on horse-back.

The King D.Sebastião died in the fight of Alkacer-Kebir  in May  1579. Since the news of the King’s death was received, the portrait  was  put in the Rector’s Hall,  thus perpetuating  the recognition  of the Royal Founder (Fundador Real) of the  College
for his funds. This circumstance led to call the Seminary  “Semi­nário Real” (Royal Seminary).

The portrait was painted by an Italian artist and placed  in the main hall of the College, called “Sala de D.Sebastião”  (Hall of  Don Sebastian), where it is customary to hold the “Conselho dos Estudos do Seminário”.

The engineer André Constâncio Augusto, hailing from  Rachol  intra  muros and son-in-law  of F.N.Pires (the same one who  executed the building “Town Hall” of Mumbay), at the request of  the Jesuit  Fathers made  a copy of this portrait in 1840 and put  it in the old frame of 1783.  This copy was the model for the General Assa.

It was executed under the technical direction of the General José Frederico d’Assa Castelo in 1892, when he was Director of Public Work.

When  the Jesuits were expelled by the Royal Letters,  dated September 3, 1759 (from Portugal), and April 1, 1760 (from its colonies),  the Oratorians were chosen by the Marquis  of  Pombal himself to replace them.

The management under the Oratorian Priests continued from 1761  to 1774. The Royal Letter (Carta Régia) of April  4,  1761, speaks  of the Oratorians as “well educated and very  exemplary”.  It  was  during the time of the twenty-first Archbishop  of  Goa, D.António Taveira de Neiva Brun e Silveira, that being under  the Oratorians  the College of Rachol was officially  constituted  by the  Decree of January 4, 1762 into a Diocesan Seminary with  the name  of “Seminary of Good Shepherd” (Seminário do  Bom  Pastor), under the protection of Child Jesus.

But the Seminary had to be suddenly closed down in 1774 due to financial difficulties. It was reopened seven years later. Then,  the  Vincentians or Lazarists (from  the Congregation  of Saint  Vincent  de  Paul) took charge of  the  administration  of 
Rachol Seminary in 1781 and continued up to 1789.

From  1793 to 1835 Rachol Seminary was managed again by  the Oratorian Priests, because the Vincentians left. Finally, in 1835 the  Seminary  was entrusted to the Diocesan clergy  and  renamed Seminário Patriarcal de Rachol.

After  a difficult period of transition  (1835-1843),  there were  radical reforms in different areas of  priestly  formation. When  Archbishop João Crisóstomo d’Amorim Pessoa took  charge  of the Archdiocese of Goa in 1862, he brought in many changes in the academic and disciplinary fields. In 1882, Dom Antonio  Sebastião Valente  (1882-1908),  Magnus Vir ab Infantia, landed in  Goa  to take  charge of the Archdiocese of Goa. The first Patriarch of East Indies brought in tremendous changes in the entire gamut of Seminary life in Rachol. 

This “great man” made  a few additions to the main building, such as a new wing with forty rooms (20 on the first floor and 20 on the ground floor), a library hall, a dormitory (Camarata)  for the  students and an infirmary (Enfermaria), in 1890, during  the tenure of Msgr.Pedro Remgio das Merces Barreto as a Vice-Rector.  He  also provided a set of rules and regulations suitable to  the new   circumstances and reorganized the Seminary  curriculum.  He codified  them and published on August 4, 1901 the “Novo  Regula­mento do Seminário de Rachol” on the occasion of the 20th anniver­sary  of his Episcopal Ordination, August 4, 1901.

Since  the Seminary was entrusted to the Diocesan Clergy  in 1835, there have been diocesan Rectors who have contributed a lot towards the progress of the life of the Seminary. 

Rachol Seminary inherited its printing press from its prede­cessor,  St.Paul’s College, in Old Goa. It was the third  in  Goa (or  the same from St.Paul’s College, Old Goa) and the fourth  in Asia.  The first book to be printed and published at the  College of  Rachol  in Roman characters was Christian Purana in  1616  by Thomas  Stephens  and the last one Regras da Companhia  in  1674. During  the  span of 58 years, 16 books have  been brought  out. Among  them Doutrina Christã in 1622–a work on  Christian  doctrine–and Konkani Grammar in 1640, both by Thomas Stephens.

Today the Seminary marches on with the signs of the times. A lot  of changes have been brought about and many more are  desir­able  for the training of the priests for the  Third Millennium. The curriculum of studies has been updated, the regency programme has been reorganized.

The  building has naturally its maintenance  problems,  like dampness  of  walls and high humidity, due to which  the  inmates have  health  problems,  like respiratory  tract infections  and allergic  conditions. Some remedial measures are being taken and the  work  of repairs is going on full swing. Shortcomings are there, but the effort of renewal is not lacking.
1)Cf.Pe.Francisco  de  Souza, Oriente Conquistado,  I,  D.2, p.32.

2)For  details,  see Gabriel de Saldanha, História de Goa; Msgr.Francisco  Xavier  Gomes Catão, Primeiro Seminário  de  Goa; Quadricentenário da Arquidiocese de Goa, 1533-1933; Monografia do Seminário de Rachol, 1935;  Joseph WICKI, SJ, ed.Documenta Indica (1592-1594),  vol.XVI, 1984; Nora Secco de Souza,  “Rachol Semi­nary:  Torch-Bearer  of Catholicism in India”, Goa  Today,  June 1969; Msgr.Carmo da Silva, “Memorable Jubilee”,  NT,  Aug.1976; Joseph  Velinkar, “Jesuit Educational Style in Sixteenth  Century Goa”, Indica, March 1984.