Re: [UCF] I do not agree with Bishop Joseph Kallarangatt, Bishop of the Palai Diocese of the Syro-Malabar Catholic Church
John Dayal
Dear all,If anyone objects, agrees or disagrees. freedom is yours. But Kindly know the realities before you tune your mind to oppose anything.I agree 200% with Bishop Kallarangatt.All those who oppose his view kindly open their eyes and ears to the incidents happening around, even an incident that occurred yesterday in Malappuram district of Kerala. A girl was served with drugs and was being molested for a long time. In connection to it 3 muslim gentle men were arrested. Only thing the main media tycoons do not speak on it.Regards and good wish--On Fri, Sep 24, 2021 at 10:13 PM Jaimon Joseph <jait...@gmail.com> wrote:Dear all,You're all wiser than I am. But going through this thread - I noticed everybody is talking AT each other. Instead of TO each other.Right. Left. Or Centre.People of all political persuasions end up embarrassing themselves - at some time or the other. So, we all should definitely listen to each other. To predict and avoid our own humiliation, I guess.Personally this talk about percentage of conversion is a bit hollow. Especially if one of our kids was the target.Talk about individual right in these circumstances is a bit rich too. It is my right to kill myself with drink. Doesn't take away your moral responsibility to stop me if you see me doing it.There was this young Malayalee school girl studying in a tony school in Delhi. A good while before Corona hit , she suddenly dissapeared. Eloped apparently. With a classic, "Don't look for me. I am happy where I'm going" - type of bye bye letter too.A few months later, she came back. With the Secret Service in tow. All the way from Dubai. Turns out the stud she left with had convinced her that she'd be happy making wannabe jihadists happy. Brainwashing - the experts called it.Don't think she made it to the headlines. Pretty amazing - imagine the party the bhakts would have thrown on national TV. Worth at least 2 weeks of panel discussions.I'd love for someone to track down her parents. And explain percentages, hanky panky in the church, secularism and everything else all of us are talking about.The problem is real, methinks.The answer is not in the Balderash we are throwing at each other.Beti Bachao, Beti Padhao - least of all.What now?Jaimon.--
On Tuesday, September 21, 2021, Anand Kochukudy <andy....@gmail.com> wrote:My Lead in The Hindu todayA simmering mistrust that should not boil overThe seeds of communal discontent threatening to affect the social fabric of Kerala today were sown about a decade ago21/09/2021
In the 1990s and early 2000s, it was a common sight to see churches being dismantled to be replaced with brand new structures in Kerala. Most of these churches belonged to the Catholic Church, specifically the Syro-Malabar rite, forming a sizeable chunk of the Christian population in the State. The ostensible reason for these large-scale demolitions was the space constraints in the age-old structures, but a more immediate reason was the kind of money coming in as donations and charity from the laity, growing prosperous on the back of a spike in prices of rubber among other cash crops. Towns with sizeable Catholic population in Kottayam district such as Pala and Kanjirappally would see a huge offtake of the newly-launched cars back then. The era of prosperity, however, was short-lived as the Association of Southeast Asian Nations (ASEAN)-India free trade agreement and other factors caused the prices of rubber and other cash crops to nosedive.
A turning point
With the community’s collective bargaining power on the wane, its focus gradually shifted to the Muslim community’s newfound affluence on the back of West Asian remittances. The seeds of mistrust threatening to rip apart the social fabric of Kerala today were sown about a decade ago. There were allusions to ‘Love-Jihad’ from the clergy even then, but it remained confined to catechism classes or drawing room conversations. The assault, in 2010, on Professor T.J. Joseph, whose palms were chopped off by Popular Front of India (PFI) extremists proved to be a seminal event, despite the Church going on the defensive and even victimising the professor in its aftermath. The fallout of this incident was contained by the swift intervention of civil society; yet, in hindsight, this was probably the point when Islamophobia began to take root among Christians in Central Travancore. The Assembly election in 2011 saw the Congress-led United Democratic Front (UDF) coming back to power but it also saw the eclipsing of the Church-backed Kerala Congress by the Indian Union Muslim League (IUML) in the power structure — contributing to the churning.
Political change, world events
When the Narendra Modi-led Bharatiya Janata Party (BJP) came to power in New Delhi in 2014, the Sangh Parivar saw an opportunity in closing ranks with the Christian community to reverse its electoral fortunes in Kerala. By 2016, as the Islamic State (IS) gained prominence, 21 Keralites — some Christian and Hindu converts among them — who had gone missing were traced to the terrorist outfit, sparking further anxiety within the Church. A spate of anti-Muslim propaganda began to circulate within Christian family networks and social media groups around that period.
A stray remark of State police chief T.P. Senkumar, who would later join the BJP, of Muslim ‘live births’ overtaking Hindus in the State, laced with communal overtones, and the connection of the Popular Front of India (PFI)-backed ‘Sathya Sarani’ to the case of Akhila alias Hadiya, a young Hindu woman who converted to Islam and married a Muslim youth, further queered the pitch. This phase saw a gradual increase in engagement between Christian bishops and BJP leaders in the Centre, facilitated by Minister of State K.J. Alphons. Those days it was assumed that the Church was cosying up to the BJP only to protect its interests in the wake of the central government’s crackdown on non-governmental organisations (NGOs) over the Foreign Contribution (Regulation) Act (FCRA).
Gradual mainstreaming
The growing Islamophobia among the Catholics which was limited to the realms of social media got mainstreamed around the 2019 Easter bombings in Sri Lanka, sparking off a hate-campaign against Muslims. People who were otherwise reticent to speak in sectarian lines were emboldened by the clergy who were beginning to speak like community leaders rather than spiritual figures. There were growing concerns over the Muslim community in Kerala being collectively classified as Other Backward Classes (OBC) and coming under specific minority scholarship schemes.
The onset of COVID-19 led to people participating in Holy Mass online which essentially meant that what was limited to a church gathering was now open to everyone’s scrutiny. The Syro-Malabar Church-backed Shekinah TV became the go-to platform for the laity but regular content on such channels was often rabble-rousing. The Old Testament was being quoted more regularly in churches and given more emphasis than the gospel, a reflection of conservatism.
Communal polemic
An article on the reopening of the historic Hagia Sophia in Turkey as a mosque by the Congress-ally IUML’s Syed Sadiq Ali Shihab Thangal in the party mouthpiece, Chandrika, on the eve of the Kerala local body elections as well as the IUML’s decision to have an electoral understanding with the Jamaat-e-Islami caused a furore and saw a major Christian vote shift away from the UDF to the Left Front. In fact, the Communist Party of India (Marxist) very effectively utilised the situation to its advantage by feeding off the insecurities of the Church in central Travancore while playing up the Citizenship (Amendment) Act in Malabar to secure Muslim votes. The Assembly election that followed saw the communal polemic in full swing, but it was the Left Front rather than the BJP which benefitted once again from the Christian-Muslim divide.
Of late, the Church and a section of the laity have been quick to latch on to any development abroad, including the march of the Taliban in Afghanistan, but they inexplicably kept mum on the institutional murder of Stan Swamy. The Church’s steady engagement with the Sangh Parivar was driven home by a meeting of Ram Madhav with Bishop Emeritus Mathew Arackal recently.
A couple of months ago, the Pala diocese headed by Joseph Kallarangatt issued a circular announcing financial support and other benefits for Christian couples with five or more children in a bid to encourage larger families. The move was reflective of the Church’s concerns over the dwindling numbers of the community as a proportion of the total population of the State as well as in absolute numbers. An unwieldy controversy over the naming of a film — Eesho (Jesus) — helmed by a Muslim as late as last month indicated the level of mistrust prevalent between both communities.
Not much traction
The sweeping ‘narcotic-jihad’ remark of Bishop Kallarangatt during his service at a church in Kuravilangad in Kottayam district on September 9 proved to be the last straw. That a theologian of Bishop Kallarangatt’s standing would resort to such language was difficult to comprehend but it is instructive of the kind of radical turn the Syro-Malabar Church has taken lately. Nonetheless it is significant that Bishop Kallarangatt did not get the backing of the Malankara and Latin Catholic rites. It is also telling that the fellow Saint Thomas Churches — Mar Thoma, Jacobite and Orthodox factions — and the protestant Church of South India Church have come out openly against the remark. While the Congress and the CPI(M) disapproved of the remark, a State BJP office-bearer wrote to Home Minister Amit Shah seeking ‘protection’ for the Pala bishop, seeking to make the most of it.
There have been demands that Kerala Chief Minister Pinarayi Vijayan intervene to diffuse the situation rather than play safe but it is unclear how the simmering discontent within the Christian community could be addressed in the long term. The suspicion and distrust prevailing between the Syro-Malabar Church and Muslims would take more than a patch-up to heal and would probably require a Pope Francis-like figure to initiate reconciliation.
Anand Kochukudy is a Kerala-based journalist and former editor of The Kochi Post
--On Sat, 18 Sep, 2021, 4:52 pm Astrid Lobo Gajiwala, <askl...@gmail.com> wrote:https://mattersindia.com/2021/09/catholic-women-urge-bishops-to-foster-peace-not-strife/
Catholic women urge bishops to foster peace, not strife
By Jose Kavi
New Delhi: A group of Catholic women says they are deeply concerned over a bishop’s controversial statement that now threatens communal harmony in India.
In a statement endorsed by 89 Catholic women from across India urges the Catholic Bishops’ Conference of India and its Kerala unit to take special steps to foster peace and avoid strife.
The September 16 statement bemoans that a Kerala bishop used unfortunately “Narcotic Jihad,” a termed coined without foreseeing its dreadful consequences for various communities in the country.
The text:
A Statement by Concerned Catholic Women of India
We are living in trying times in India when divisive communal forces have become a serious threat to the secular and pluralistic social fabric of our great nation. The insecurities and vulnerabilities resulting from the deepening majority-minority divide between religious communities are increasingly unveiled and this leads to a growing fear of the ‘other’, whichever community the other may belong to.
It is against this highly volatile backdrop that we want to locate the current polemics triggered by the “Narcotic Jihad’ controversy in Kerala, which has fueled hate and mistrust between two religious communities that have a track record of peaceful coexistence in the state through the ages.
It is very unfortunate that the term “Narcotic Jihad” was coined and used by someone holding a responsible position in the Catholic Church leadership in Kerala without foreseeing the dreadful consequences of using such an expression.
While it is argued that Bishop Joseph Kallarangatt, the prelate of the diocese of Palai has used this expression as a precautionary measure to safeguard catholic youth from getting trapped by terrorist forces, the terminology deployed is extremely dangerous as it cuts deep into the core religious sensibilities of a community. The use of narcotics is a very serious crime in any part of the world and it is possible that there could be deeper links between the narcotic business and terrorism. If at all this is true, it is up to the government machinery to address it, not the bishops. To brand one particular community with the narcotic label and that too without substantiating evidence is an equally serious offence as it destroys the health and wellbeing of a society. Besides polarizing religious communities that have been coexisting thus far without major conflicts in this state, allegations of this nature have led to divisions even within the Christian community and its families.
Amidst this chaos, it is sad to see the Church becoming a puppet in the political games that are being played by those who want to draw mileage out of this tumultuous situation. As Pope Francis rightly states in Fratelli Tutti, “today, in many countries, hyperbole, extremism and polarization have become political tools.”(No.15).
We strongly object also to the term “Love Jihad” referring to the inter-religious marriages of Catholic women with Muslim partners. This term undermines a woman’s autonomy to choose her partner in life, as well as the freedom of the woman to change her faith if she so wishes. These freedoms are guaranteed by the Universal Declaration of Human Rights as well as by the Constitution of India. We demand that women be respected and treated as adults who can freely exercise their rights. Negating their freedom to choose their life partner or their faith violates their human dignity and deprives them of their personal agency. Using expressions like “Love Jihad” only serve to sow seeds of hate and divisiveness between communities and in the bargain and poison young minds.
These developments run counter to the CBCI Guidelines for Inter-religious Dialogue framed in 1977 and updated in 1989, which states: “We are committed to build up one nation out of many traditions.” In the ‘Document on Human Fraternity for World Peace and Living Together’ jointly signed by Pope Francis and the Grand Imam of Al-AzharAhmad Al-Tayyeb at Abu Dhabi in 2019, it is clearly stated that “Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, color, sex, race and language are willed by God in His [sic] wisdom, through which He [sic]created human beings.”
In spite of this call for unity and tolerance, we have failed to counteract the forces of communalism within the Church. Only dialogue with others can build a culture of LOVE, which is the only commandment that Christ has given us. It becomes imperative then that we as Church sow not the seeds of discord but of unity and peace in our country today.
We, the under signed Catholic women are deeply concerned about the Church becoming a counter-witness and so, we urge the ecclesiastical leadership in Kerala and at the national level to take immediate steps that will heal the wounds caused by this controversy. We hope that this crisis becomes for the Church a moment of grace to commit itself once again with renewed passion to the mission of the ‘Kin-dom of God’ founded on justice, truth and inclusive love as shown by Jesus Christ.
1. Ms Virginia Saldanha, Mumbai
2. Dr. Kochurani Abraham, Kerala
3. Dr. Astrid Lobo Gajiwala, Mumbai
4. Adv. Flavia Agnes Mumbai
5. Adv. Philo Thomas, Pune
6. Adv. Sr. Julie George SSpS, Mumbai
7. Dr. Annie Kunnath, Delhi
8. Dr. Maria GorettiGonsalves, Pune
9. Dr.Brinelle D’souza, Mumbai
10. Dr.Lidwin Dias, Mumbai
11. Dr. Maureen Lobo, Navi Mumbai
12. Dr. Sr. AnithaChettiar DHM, New Delhi
13. Dr. Sr. Hazel D’Lima DHM, Mumbai
14. Dr. Sr. Jacinta D’Souza DHM Mangalore
15. Ms Aloma Lobo Bangalore
16. Ms Anita Cheria, Bangalore
17. Ms Anita Manuel, Pune
18. Ms Anita Rodricks, Belgavi, Karnataka
19. Ms Annette D’Almeida CAP, Pune
20. Ms Annie Rose Trichy, Tamilnadu
21. Ms Assisa, Trichy, Tamil Nadu
22. Ms Assumpta Selvaraj, Karaikudi, Tamilnadu
23. Ms Beschi Trichy, Tamilnadu
24. Ms Buddy Ubale, Mumbai
25. Ms Cecilia Soares, Mumbai
26. Ms Christina Samy, Karur, Tamilnadu
27. Ms Coral D’Sylva, Mumbai
28. Ms Evelyn Williams, Pune
29. Ms Glory, Trichy, Tamil Nadu
30. Ms Jacintha W Rosario, Pune
31. Ms Jennifer Rebello, Pune
32. Ms Josephine Sagayam, Bangalore
33. Ms Judy Siqueira, Pune
34. Ms Lee Lobo, Bangalore
35. Ms LeelaD’Sa, Mumbai
36. Ms Lilly Thomas Palocaren, Thrissur, Kerala
37. Ms Manohari Doss , Madurai, Tamilnadu
38. Ms Marcia DCunha, Mumbai
39. Ms Maria Fernandes, Cuddalore, Tamilnadu
40. Ms Marina Colasco, Pune
41. Ms Marina D’Souza GSPG, Mumbai
42. Ms Olga Netto, Goa
43. Ms Philomena Machado DHM, New Delhi
44. Ms Rachael Alphonso, Mumbai
45. Ms Rajakumari Michael, Bangalore
46. Ms Raynah Braganza Passanha, Pune
47. Ms Reena Biju, Ahmedabad, Gujarat
48. Ms Rita Joseph, New Delhi
49. Ms Ritamma David, Madurai, Tamilnadu
50. Ms Sheela.P.L. Thrissur, Kerala
51. Ms Urusula Nathan Trichy, Tamil Nadu
52. Ms Yoesphin,Trichy,Tamilnadu
53. Prof. Dayana, Madurai, Tamilnadu
54. Sr. Alice SJC, Naragund, Karnataka
55. Sr. Anbarasi PBVM Chennai, Tamilnadu
56. Sr. Arpan Carvalho BS, Faridabad, Haryana
57. Sr. BasantiLakra SCN, Mokama, Bihar
58. Sr. Clare ICM, Chennai
59. Sr. Elsa PBVM, Chennai
60. Sr. Florine ICM, Patna, Bihar
61. Sr. Francoise Bosteels SDS, Bangalore
62. Sr. Jessin SJC, Naragund, Karnataka
63. Sr. Joel SCN, Chatra, Jharkhand
64. Sr. Jyoti SMMI, Chappra, Bihar
65. Sr. JyotishaKannamkal SND, Patna, Bihar
66. Sr. Leena SCN, Ranchi, Jharkhand
67. Sr. Lisa Pires PBVM, Goa
68. Sr. Lissy Joseph SCCG, Hyderabad
69. Sr. Lucy Kurien SCC, Maher, Pune
70. Sr. Maggie Allesu DHM, Mumbai
71. Sr. Malini Manjoly, Mokama, Bihar
72. Sr. Manju Kulapuram SCSC, Patna, Bihar
73. Sr. Mary James MCJ, Ahmadabad, Gujarat
74. Sr. Meena Dominic DHM, New Delhi
75. Sr. Meera RGS, Kerala
76. Sr. Mina Lalitha Barwa HM, Odisha
77. Sr. Mudita Sodder, RSCJ, Mumbai
78. Sr. Nancy Vaz, FDCC, Mumbai
79. Sr. Noella de Souza MCJ, Mumbai
80. Sr. Patricia D’Souza, RSCJ, Mumbai
81. Sr. Philomena D’Souza FMA, Bombay
82. Sr. Premila Dias FMM, Putney, London
83. Sr. Rita SCN, Trichy, Tamil Nadu
84. Sr. Rosaria RJM, Gujarat
85. Sr. Sabina RGS, Chennai
86. Sr. Shanti Fernades RSCJ, Pune
87. Sr. Shanti Picardo FC, Siliguri, W. Bengal
88. Sr. Suganthi, Palayamkottai, Tamil Nadu
89. Sr. Vimala Verghese RSCJ, RishikeshOn Thu, Sep 16, 2021 at 8:50 PM 'John Dayal' via United Christian Forum <uc...@googlegroups.com> wrote:--Bishops, Pawns and Politics
Indian Church loses friends and makes new enemies
JOHN DAYAL
No boat on a choppy Sea of Galilee would have been tossed as violently as the Church in India finds itself shaken today, trying to negotiate its way between competitive political space with Muslims and Hindus in distant Kerala, rampant persecution by non-state actors in the north and central states, its resources constricted by increasingly vindictive state policies, and its institutions, its social face for two centuries, staring at an uncertain future in many regions.
This is perhaps a moment of its greatest challenge since independence, a time to conserve its strength, consolidate its unity and reach out to friends in civil society for support. Instead, the church leaders find themselves rapidly losing allies, even as they make new enemies, and widen the many internal fractures of dogma, doctrine, racialism, and caste. The struggle of women against a patriarchal religious leadership, gathering pace in recent years, gives the crisis just that critical momentum to pitches it to the international stage for everyone to see.
The collateral damage is the secular image of Kerala, and the history of communal peace, if not genuine amity, that has marked relationships between Christians and their larger Muslim and Hindu neighbours. And in a development not foreseen by the leaders, it may well impact relations with the Islamic countries of the Gulf where large numbers of Malayalis of all faiths work and send home the precious remittances that underpin the home state’s economy.
Hindus at 54.7% of the 3.34 Crore population, or 1.82 Crores in the 2011 Census, remain the dominant community in Kerala, followed by Muslim with 26.5% [about 88 lakhs] and Christians at 18.3% [61 lakh]. Sikhs, Buddhists, and Jains are below 5,000 each and 95,773 people have not stated their religion. The 2021 decadal national census has been delayed in the Covid lockdowns, but experts say the population may be close to 3.58 Crore at a growth rate of about 7.2%. Christians fear their numbers, in absolute terms and as a proportion of the state’s population, may come down drastically with family sizes shrinking from the post-Independence figures of six or more children per family to three or less now.
Islamophobia has not been mentioned publicly, but the caste-ridden Christian community finds itself more at ease with their Hindu neighbours, than with the Muslims, who before the discovery of oil in west Asia and the job boom, were economically less well off. They are more active politically now, with a presence in the Left Democratic Front led by the CPM, as also in the Congress coalition. Christians had till recently seen as tied to the apron strings of the Congress. There is much truth in this. Over the years, an incestuous relationship has firmed up between political leaders who depend on the patronage of the hierarchy for votes and are then interlocutors to safeguard the material and political interests of the church.
The Marxists lost the plot way back in 1958 in their first elected government led by Comrade EMS Namboodiripad angered vested interests with his move against church owned educational institutions. The outrage eventually led to his dismissal by the Jawahar Lal Nehru government in New Delhi.
This is imprinted in the community’s racial memory. Recent fears are of state funds by way of scholarships and development grants going largely to the Muslims at the of the Christian community. There is some truth in this, as the Marxist government deviated from national norms saying more funds should go to the Muslims which were more underdeveloped. They retraction came after the damage had been done.
Taken together, it was a keg of powder, and with a very short fuse.
It was lit by Pala Bishop Mar Joseph Kallarangatt who in an address said jihadists were trying to sow the seeds of communalism and intolerance in Kerala and forcibly converting people belonging to other religions. Adding to the bogey of Love Jehad – a term invented in Kerala more than a decade ago – Kallarangatt implied that Muslim youth were now snaring Christian youth and making them drug addicts.
Reactions were immediate, an early one coming from the Chief minister Pinarayi Vijayan. Women’s groups, Christian priests and human rights activists followed. Muslim groups staged protests, one a march to the bishop’s residence.
Stunned by the protests, the bishop’s staff sought to make amends, saying the remark had been taken out of context as the religious head was but cautioning drug menace ravaging in the state. The Kerala Catholic Bishops Conference repeated this explanation, in the hope that the furore would die down.
But the Kerala church, as in fact the Indian Christian community, is not a monolith. It reflects the scores of denominations and sects, and even cults as some would say, in the country. To begin with, the Catholic group itself is three independent entities, united in their allegiance and affiliation to the Pope while maintaining their separate cultural and liturgical identities as the Syro Malabar Catholics, the Syro Malankara Catholics, and the Latin Catholics.
The independent status of the Syrian churches is of recent times, and after decades of acrid and bitter confrontations, wars of words, and appeals to the Pope. The two Rites now have dioceses also in Australia, North America, and the European-West Asian region, making them the richest church group in India, if not in Asia.
Pala, with neighbouring districts, has possibly the most compact population of the Syro Malabar Catholic Rite. This has also made them an important instrument in political calculations in the State. It also makes them the target of the suspicion, scorn, and jealousy.
The Metropolitan of the Mar Thoma Church expressed his disapproval of the Plan Bishop’s statement, deriding attempts to aggravate communal divides in Kerala. Metropolitan Yulios Geevarghese of the Malankara Orthodox Church followed suit, demanding a public apology from Kallarangatt.
And then is the gathering revulsion and opposition from within. The most polite say the Bishop spoke out of turn even if drugs and radicalisation were a national issue. He used a dog whistle which accentuated the islamophobia that the BJP and the Sangh are assiduously fanning as they seek a foothold in this politically important state.
The women groups, including those of the Nuns who have been waging a high publicity guerrilla war on sexual abuse in the church, have scored a point, charging the church with coining Love Jehad to control women’s agency, and specially their sexuality, while remaining blind to evils of dowry and domestic violence.
Sexual abuse is a big elephant in the room, keeping company with the equally heinous matter of caste discrimination. Dalit Christian groups have waged a brave battle against the Union government in the Supreme court to be given the protection of the law as given to Dalit Sikhs and Buddhists. They have now sued the church in high courts. They have also petitioned the Pope to recognise them as a full-fledged Rite on the pattern of the two Syrian Rites.
Nuns in the Kuravilangad Convent, with Sr. Anupama opposed the attempt of a priest to “preach communal poison against Muslims” in the Sunday worship in which he repeated the call for an economic and commercial boycott of Muslim businesses.
This has found an echo among Catholic employees in Gulf countries, one of whom wrote if the bishops wanted them to carry out this boycott in the country where they work. Many fear there will be consequences for the millions of Indians working in the region.
Christians, often of the smaller churches, say the powerful Catholic hierarchy has abandoned them in the face of a continuing assault by state governments, specially in Madhya Pradesh and Chhattisgarh where sometimes even rations and water are being denied in villages to Christians. The violence by radical Hindutva activists now seems routine and is often in the presence of the police.
The coup de grace comes from India’s most celebrated Catholic human rights activist, Jesuit Fr Cedric Prakash of Ahmedabad. In an open letter to the bishops, he witheringly wrote “the utterances of some Bishops clearly demonstrate of how easily one can fall into a meticulously planned trap of the Sangh Parivar that clearly negates the right to freedom of religion. It also reinforces the attitude of the Church towards women. Civil society is wondering why the Church has been painfully silent when several nuns have committed suicide or have been murdered over the years.
The government of India in its replies in Parliament has said there are no instances of the so called Love Jehad.
(Published in The Quint etc)
Sent from my iPadOn 16-Sep-2021, at 4:33 PM, stanley kozhichira <frst...@gmail.com> wrote:CHRI-SANGHIS, newly coined word in Kerala,
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John Dayal
I thought EFI was keeping a neat record of the attacks on Christians, though to be honest I have not seen such an email for a while. ADF could be another source.Dominic
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AustriaMobile: +43 6763637078----------------------------The shoe that fits one person pinches another; there is no recipe for living that suits all cases.
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