1. STAGES OF EVANGELISATION IN INDIA:
a. Apostolic Times – Got limited to Kerala for 19 centuries. Why? Was it because Syrian Christianity belonged to the upper castes, and therefore an eclectic, elitist or exclusive club, not to be shared with the hoi polloi?
b. Konkan Coast – Somewhat broader parameters, reaching out to various ethnic groups, including fisher folk. Limited foray into the Mughal Empire. Still limited to a geographical region.
c. British Era – A favourable political regime, where the foreign missionaries were classed with the ruling elite (Gora Sahibs). Also a changed thrust to reach out to marginalised groups like tribals and dalits, giving them social security, self-worth, dignity and emancipation, and essential services like education and health.
d. Post Independence – The privileged class of foreign missionaries continued to hold sway over the Indian psyche, just as the ICS (IAS) And the British Indian Army perpetrated the colonial psyche vis-à-vis the native population.
e. Post Vatican II – Externally imposed religious norms like sacrifice, obligations, fasting were to make way for an adult church with its own intrinsic sense of responsibility. Missionaries no longer had to make real sacrifices of poverty, deprivation, clerical dress, tonsuring the hair, leaving their family and homeland, etc. The liberalism of Vatican II was grossly misused by a church that was immature. Without sacrifice there can never be any fruit. Apostasies in large numbers.
2. EVANGELISAITON IN U.P.
a. Mughal Empire – In the 16th century there were 1000 Catholics in Agra. By that standard there should have been about 1,00,000 local Catholics in Agra. Current number would be hardly 3000.
b. Begum Sumroo – There were 2000 Catholics in Sardhana in the 18th century. There should have been about 20,000 today. Actual number in Sardhana about 500 only.
c. Foreign Missionaries – They had missionary zeal. They made great sacrifices. They also had foreign aid. (See 1c above)
d. Indian Clergy/Religious – Inherited pucca-puccaya maal from the foreign missionaries. Hence did not value their efforts or appreciate their initiatives. They were the new “brown sahibs”, who became the new ruling elite. Since they were “outsiders”, they were totally alienated from the local populace.
e. Institutionalisation – This was the death knell of evangelisation. Inter-personal relationships were replaced by impersonal, routine and mechanical services that gradually drifted from their original goals of service, especially to the marginalised. The Church again became a part of the elitist establishment.
f. Evangelicals – There have been just a handful of committed evangelicals in the Catholic Church, post Independence and post Vatican II. In contrast there have been a host of Protestant evangelical groups and sects, who have gone about direct evangelisation, preaching, converting and baptising in large numbers. They don’t have the money, image, prestige, organisation, and institutional infrastructure of the monolithic Catholic Church. They don’t have political patronage or social acceptance. They often face stiff opposition. Yet they have succeeded. God chooses the weak to confound the strong, and the Spirit blows where it wills. It cannot be put in airtight ecclesiastical containers or theological compartments. God is cocking a snook at the mighty Catholic Church. The “strength” of the Catholic Church is its greatest weakness. Has its leadership got the courage to read the writing on the wall – what the Spirit is saying to the Churches? Can we jettison all our excess baggage – theological, ecclesiastical, institutional; and go back to the source – Holy Scripture and ethereal Christianity, led by the Holy Spirit?
One of the greatest ironies is the Krist Bhakt movement in Matridham Ashram in Varanasi Diocese. The Spirit is knocking, and we a bolting our doors from inside, because we are afraid of the consequences. Our comfort zones and social equations will change, if we open the doors. But the Spirit cannot be restrained or shackled. It will either “huff and puff and blow the house down”, or it will simply alter course, and establish a new way of being Church.
3. CHANGING IMAGES OF THE CHURCH
The laity has no say or presence in the Catholic Church in this region. They are only glorified “altar boys”, used for organising processions, jubilees or fund raising drives. Thereafter they are put in cold storage till the next “event” requires their services. Hence the public image of the Catholic Church is basically the image of the “Fathers” of the Church! These “Fathers”, which term includes bishops for the sake of this analysis, have metamorphosed and mutated drastically (and I would say disastrously) after Vatican II. Some old and new images would be self-expressive.
a. From PASTOR to MASTER – The changing equations between clergy and laity. Loving concern has been replaced by a dominating presence.
b. From MISSIONARY to MACHINERY – Missionary zeal is almost gone. We now have a well oiled machinery - with several mechanical/ routine functions that are largely impersonal.
c. From RECTORS to DIRECTORS – From an essentially spiritual ministry to a largely secular one, like any other NGO.
d. From BREVIARY to BRIEFCASE – Again a mutation from spiritual strength to financial muscle.
e. From ROSARY to ROTARY – Seeking social acceptance in an elite club that meets every week, has a discourse, shares a meal, takes a collection, and also does social work.
f. From MISSION to ADMISSIONS/ OMMISSIONS/ COMMISSIONS – An overdose of educational institutions, missed opportunities, and in several cases, financial misappropriation.
g. From PASTORAL RELATIONSHIPS to PASTOR’S RELATIVES – An unfortunate phenomenon, where clergy and religious show an inordinate interest in promoting the welfare of their kith and kin, or country cousins.
4. IMPACT OF VAROUS SEMINARS/ SYNODS/ ECCLESIASTICAL GATHERINGS
a. 1965 - Vatican II – Great euphoria about ecclesiastical reforms in the late 60’s and early 70’s. Gradually succumbed to conservative forces, establishmentarian mentality and the status quo ante. Only cosmetic changes in liturgy and clerical dress. Deeper attitudinal changes were not effected. Vatican II documents and even Evangelii Nuntiandi grossly misinterpreted to justify almost all ”activity” as “evangelical”.
b. 1969 - CHURCH IN INDIA SEMINAR – Major impact on transforming the mentality of the Church vis-à-vis inculturation and liberation theology. Both these thrusts have now petered out.
c. 1973 –SEMINAR ON EVANGELISATION IN UP - Report and research by Rev Eric Pinto, Dhiranand Bhatt, etc now gathering dust.
d. 1979 - DISCERNMENT SEMINAR ON CHURCH IN UP – Impact not known or felt.
e. 1989 – NATIONAL CATHOLIC CONVENTION – Raised great hopes and expectations among the laity. All resolutions, especially regarding the laity, have gone into hibernation.
f. 2005 – EVANGELISATION THROUGH INSTITUTIONS SEMINAR (NORTH INDIA) Impact neither seen nor felt.
g. 2007 – PROPOSED REGIONAL SATSANG – Proposal to have Institute for Missiology. This is a cruel joke. Mission cannot be taught or imposed. It has to spring from within. There cannot be theory or text books for learning to swim! One has to jump into the water, and take a calculated risk. Nothing risked is nothing gained.
(This paper is just in point form, and intended for those who understand the context)
Showing posts with label Evangelisation. Show all posts
Showing posts with label Evangelisation. Show all posts
Thursday, 27 January 2011
Cathechists In India
BOOK REVIEW
A SCATHING INDICTMENT
“Lay Catechists – Their Formation in India.” Edited by Rev C.M. Paul SDB (Nitika, Kolkata: Pages 206, Price Rs. 150.00)
This book is an outcome of the Nitika Silver Jubilee seminar on “Lay Catechist Formation in India”, held in Kolkata in November 2002. It is a compilation of the various presentations by 14 resource persons, and the final statement of the seminar. It is edited by Rev C.M. Paul SDB, former editor of The Herald, Kolkata; who is currently Director of Nitika, Kolkata; and President of the “All India Catholic Association for Radio, TV and Cinema”, better known as Signis – India.
Why should such a book be of interest to those not involved with the formation of catechists? Since there are just 9 Catechist Training Centres in India, one may presume that there are less than 100 persons involved in this field. Hence the scope of this book is limited. This is what I too thought, before I read the book. Having studied it quite thoroughly I am now of the firm opinion that it is a “must read” for all Catholic lay leaders in India. Why?
Because this book is not just about catechists and catechesis (or worse still catechism). This is an indirect reflection of the church in India, especially north India, over the last century or so. It is an in depth study of the person and role of the missionary catechist, his strengths and weaknesses, successes and failures. More than that, it is indicative of the Church’s approach to mission, its attitude towards the laity, and its handling of its frontline forces – the catechists.
It is said that an army marches on its stomach. That is, it has to be well nurtured and must have logistical support. An army also has frontline troops or crack regiments; earlier known as storm troopers, now as commandos. They are a cut above the rest. They are the pathfinders, very much like John the Baptist, “preparing the way of the Lord” (Mat 3:3). Jesus treated John with utmost respect, to the extent of going to him to be baptised. He also respected the Baptist’s autonomy, not encroaching on his territory (cf Mat 11:7-15). Jesus was deeply disturbed when John was beheaded (Mat 14:13). The clergy-catechist relationship is as different from that of Jesus–John, as chalk is from cheese. Sample some of these observations regarding the status and remuneration accorded to catechists.
THE ROLE OF THE CATECHIST: The missionary catechist is not of biblical origin like priests, deacons, elders, etc. (Rev Gilbert Choondal – Pg 60). The missionary catechist is infact a by-product of foreign missionaries going to far off lands that were colonised by Europe. Foreign missionaries were dependent on local catechists, as the former were alien to the local language, culture, customs, etc. (Choondal – Pgs 58,61,62) St. Francis Xavier started the first group of catechists in Tamilnadu in 1543. They were called Kanakkappillai (Choondal – Pgs 63-64). Abp Thomas Menamparambil of Guwahati speaks of the catechist’s role in glowing terms. “When others debated the concept of evangelisation, they evangelised…they translated pastoral plans into action. When others discussed budgets and passed stirring resolutions, they carried forward the message of the Gospel beyond established borders. They climbed hills, crossed valleys, transcended cultural barriers, lifted prejudices” (Pg. 11).
Abp Thomas further states that the tasks of the catechists include making new contacts, facing initial difficulties, answering objections and introducing Christ and his church. He should go house visiting, inspire confidence, build relationships and lead back the stray (Pg. 12). Rev Paul Puthangady says that the catechist is not a mere employee of the Church, but an Apostle (Pg. 39). Puthangady continues to say that he is not a mere assistant to the ordained minister, but a mediator between the Church and the world (Pg 40). Puthangady describes the spirituality of the catechist as his ability to receive revelation from God, involvement in the life of the community, and the world, a skilful communicator and a compassionate minister. He is a Guru with God experience (Pgs 42- 47). A tall order indeed! Is Puthangady describing the soon to be beatified Mother Teresa? Choondal states that the amazing missionary success in recent years in Arunachal Pradesh is attributed to lay catechists (Pg 69).
The hierarchical church has high expectations from its catechists who had to keep daily, weekly, monthly and yearly reports of work done (Rev Luciano Colussi - Pg. 79). One wonders why the clergy are not subjected to a similar work audit? For all this big talk about the role and status of the catechist Choondal says that “The sacrifices of this silent band of laity and their families, who gave their lives as courageous missionaries and living martyrs has been allowed to fade into oblivion” (Pg 72). Why?
THE COLONIAL MINDSET: The church in India must hang its head in shame for the way it has treated its so-called commandos – the catechists. Admittedly, catechists evolved as an appendage to foreign missionaries. Many such missionaries gave their lives for the poor of India, and we salute their sacrifices. However, in keeping with their times, they came with an attitude of cultural and theological superiority; a trait that has rubbed off onto several Indian missionaries from the south, who now rule the Church in north, north-east and central India. The ICS were the gora sahibs, and the IAS are the brown sahibs. So too with our very own “brown missionaries”, who Rev Ed Daly SJ refers to as “national foreigners” (Pg 192). They seem even more alien to the local church than the foreign missionaries!
Daly conducted a survey to ascertain the status of the catechists, vis-à-vis the clergy. His findings are alarming. Here is what some of his respondents wrote: “Catechists are treated by most of the pastors as though they were subjects of autocratic zamindars “(Pg 184). “We are up against a high wall of paternalism in the Catholic Church” (Pg.184). “Younger priests, who are mostly foreigners to the local cultures, show to the catechists an inborn, radical clericalism, an attitude of – I am the boss” (Pg 185). Rev Choondal says, “the catechist came to be the proletarian and coolie of the Church” (Pg. 72).
This colonial hangover, cultural superiority, and warped theology is compounded by caste consciousness and economic deprivation. Sample this, “The catechists were also of two classes: the catechist properly so-called or upadesiyars, meant for high castes, and pandarams who worked for the low castes” (Rev Choondal, Pg. 66). It is no secret that in south India the church was dominated by high caste Christians. In north India most of the converts to Christianity were from dalit or tribal backgrounds. So the superciliousness of caste is reflected in the relationship between clergy (high caste) and catechist (low caste). Social disparity is reflected economically too. I quote Choondal again, “The missionary, who was a celibate, knew little of the financial responsibilities of a person with a family… Catechists were not counted among the important personnel for evangelisation… Catechists came from the lower rung of society, from lower castes, and from poor economical backgrounds…. They have been chosen as catechists, not for their intellectual achievements, but for their qualities of piety, goodness and obedience” (Pg. 70).
FORMATION & REMUNERATION: The comparison in the formation and remuneration of catechists with that of the clergy is a study in contrasts. There are several hundred seminaries and formation houses for priests in India. But there are only 9 centres for training catechists. Putthangady says that a lot of energy and resources is expended on training priests, but the same commitment is not shown for catechists (Pg 46). Choondal also points to the problem of plenty. There is a ratio of 1 priest or religious for 150 lay Catholics in India. The ratio for Italy is 1:297, for USA it is 1:322, and for the Philippines it is 1:2960 (Pg. 55). This disproportionate weightage in India has resulted in the lay catechists and laity in general being taken too lightly.
An army marches on its stomach, but the Indian catechists’ army marches on an empty stomach! The emoluments and service conditions are pathetic and patently unjust. This seems rooted in history. The renowned Jesuit missionary, Rev Beschi wrote to his superiors in Rome in 1731 that the Lutherans paid their lay collaborators four times that of what was paid to Catholic catechists (Choondal Pg 67). The starting salary for trained catechists in 1999 varied from a low of RS.500/- per month for those trained in Mokama (Bihar) and Marbisu (Meghalaya) to a “high” of Rs.1250/- for those trained in Tindivanam (Choondal – Pg 98). Rev Daly’s survey showed that a catechist’s prime concern was whether his wife and children had enough food to eat (Pg 182). In Central India the senior most catechist, with 32 years experience, was drawing Rs. 2027/-. In the north catechists were being paid Rs.2250/-. One diocese in north India pays catechists the salary of a trained teacher (Pg 189). Other perks or benefits are non-existent. In the northeast, after completing 35 years of service a catechist is given a total gratuity of Rs. 25,000/-. Since gratuity is paid at the rate of 15 days wages per year worked it means that after 35 years, the last drawn salary of the catechist was 25000 / 35 x 2 = Rs.1429/- (Pg 187). There is no scheme or provision for sick and retired catechists (Pg 191). Rev Mathew Uzhuthal asks, “Is it not true that catechists who have failed are treated differently from priests who are at fault; because we cannot get rid of priests, but we can easily dismiss catechists?” (Pg177).
What takes the cake is a priest’s statement recorded by Daly, “If we pay them too much they will be alienated from the rest of the poor villagers. This can lead to jealousy and division. If they are to be effective, they must be one with the people. Some one might say ‘yes’, but doesn’t that apply to priests too?” (Pg.189). A billion dollar question! Daly answers it by quoting a letter of Cardinal Tomko from the Vatican dt 3/12/1993 that states, “Remuneration for catechists must be considered a matter of justice, and not of benevolence” (Pg190). Daly sums it up with this indictment, “There is something terribly wrong about a system that builds large cathedrals for God’s worship, but pays catechists lower than subsistence salaries” (Pg.182).
THE INDICTMENT AND PORTENT: The Church in India has failed miserably in recognising, promoting or nurturing its frontline troops – the catechists. Small wonder that it has been routed in its battle to win the soul of India. It must hang its head in shame and defeat. Those of us who acquiesce to such an unjust situation and faulty missiology are partners in crime. With the evolution of an indigenous clergy, a vast number of religious, and an autonomous lay apostolate, the days of the missionary catechist of yesteryears may be numbered. But those who don’t learn the lessons of history are doomed to repeat them. 38 years after Vatican II, the mindset of the paternalistic, condescending, autocratic, fortified Catholic hierarchy and clergy has not changed much. The attitude towards the laity today, is what it was to the catechist yesterday. What does tomorrow portend? Don’t pretend to know! Read this book.
A SCATHING INDICTMENT
“Lay Catechists – Their Formation in India.” Edited by Rev C.M. Paul SDB (Nitika, Kolkata: Pages 206, Price Rs. 150.00)
This book is an outcome of the Nitika Silver Jubilee seminar on “Lay Catechist Formation in India”, held in Kolkata in November 2002. It is a compilation of the various presentations by 14 resource persons, and the final statement of the seminar. It is edited by Rev C.M. Paul SDB, former editor of The Herald, Kolkata; who is currently Director of Nitika, Kolkata; and President of the “All India Catholic Association for Radio, TV and Cinema”, better known as Signis – India.
Why should such a book be of interest to those not involved with the formation of catechists? Since there are just 9 Catechist Training Centres in India, one may presume that there are less than 100 persons involved in this field. Hence the scope of this book is limited. This is what I too thought, before I read the book. Having studied it quite thoroughly I am now of the firm opinion that it is a “must read” for all Catholic lay leaders in India. Why?
Because this book is not just about catechists and catechesis (or worse still catechism). This is an indirect reflection of the church in India, especially north India, over the last century or so. It is an in depth study of the person and role of the missionary catechist, his strengths and weaknesses, successes and failures. More than that, it is indicative of the Church’s approach to mission, its attitude towards the laity, and its handling of its frontline forces – the catechists.
It is said that an army marches on its stomach. That is, it has to be well nurtured and must have logistical support. An army also has frontline troops or crack regiments; earlier known as storm troopers, now as commandos. They are a cut above the rest. They are the pathfinders, very much like John the Baptist, “preparing the way of the Lord” (Mat 3:3). Jesus treated John with utmost respect, to the extent of going to him to be baptised. He also respected the Baptist’s autonomy, not encroaching on his territory (cf Mat 11:7-15). Jesus was deeply disturbed when John was beheaded (Mat 14:13). The clergy-catechist relationship is as different from that of Jesus–John, as chalk is from cheese. Sample some of these observations regarding the status and remuneration accorded to catechists.
THE ROLE OF THE CATECHIST: The missionary catechist is not of biblical origin like priests, deacons, elders, etc. (Rev Gilbert Choondal – Pg 60). The missionary catechist is infact a by-product of foreign missionaries going to far off lands that were colonised by Europe. Foreign missionaries were dependent on local catechists, as the former were alien to the local language, culture, customs, etc. (Choondal – Pgs 58,61,62) St. Francis Xavier started the first group of catechists in Tamilnadu in 1543. They were called Kanakkappillai (Choondal – Pgs 63-64). Abp Thomas Menamparambil of Guwahati speaks of the catechist’s role in glowing terms. “When others debated the concept of evangelisation, they evangelised…they translated pastoral plans into action. When others discussed budgets and passed stirring resolutions, they carried forward the message of the Gospel beyond established borders. They climbed hills, crossed valleys, transcended cultural barriers, lifted prejudices” (Pg. 11).
Abp Thomas further states that the tasks of the catechists include making new contacts, facing initial difficulties, answering objections and introducing Christ and his church. He should go house visiting, inspire confidence, build relationships and lead back the stray (Pg. 12). Rev Paul Puthangady says that the catechist is not a mere employee of the Church, but an Apostle (Pg. 39). Puthangady continues to say that he is not a mere assistant to the ordained minister, but a mediator between the Church and the world (Pg 40). Puthangady describes the spirituality of the catechist as his ability to receive revelation from God, involvement in the life of the community, and the world, a skilful communicator and a compassionate minister. He is a Guru with God experience (Pgs 42- 47). A tall order indeed! Is Puthangady describing the soon to be beatified Mother Teresa? Choondal states that the amazing missionary success in recent years in Arunachal Pradesh is attributed to lay catechists (Pg 69).
The hierarchical church has high expectations from its catechists who had to keep daily, weekly, monthly and yearly reports of work done (Rev Luciano Colussi - Pg. 79). One wonders why the clergy are not subjected to a similar work audit? For all this big talk about the role and status of the catechist Choondal says that “The sacrifices of this silent band of laity and their families, who gave their lives as courageous missionaries and living martyrs has been allowed to fade into oblivion” (Pg 72). Why?
THE COLONIAL MINDSET: The church in India must hang its head in shame for the way it has treated its so-called commandos – the catechists. Admittedly, catechists evolved as an appendage to foreign missionaries. Many such missionaries gave their lives for the poor of India, and we salute their sacrifices. However, in keeping with their times, they came with an attitude of cultural and theological superiority; a trait that has rubbed off onto several Indian missionaries from the south, who now rule the Church in north, north-east and central India. The ICS were the gora sahibs, and the IAS are the brown sahibs. So too with our very own “brown missionaries”, who Rev Ed Daly SJ refers to as “national foreigners” (Pg 192). They seem even more alien to the local church than the foreign missionaries!
Daly conducted a survey to ascertain the status of the catechists, vis-à-vis the clergy. His findings are alarming. Here is what some of his respondents wrote: “Catechists are treated by most of the pastors as though they were subjects of autocratic zamindars “(Pg 184). “We are up against a high wall of paternalism in the Catholic Church” (Pg.184). “Younger priests, who are mostly foreigners to the local cultures, show to the catechists an inborn, radical clericalism, an attitude of – I am the boss” (Pg 185). Rev Choondal says, “the catechist came to be the proletarian and coolie of the Church” (Pg. 72).
This colonial hangover, cultural superiority, and warped theology is compounded by caste consciousness and economic deprivation. Sample this, “The catechists were also of two classes: the catechist properly so-called or upadesiyars, meant for high castes, and pandarams who worked for the low castes” (Rev Choondal, Pg. 66). It is no secret that in south India the church was dominated by high caste Christians. In north India most of the converts to Christianity were from dalit or tribal backgrounds. So the superciliousness of caste is reflected in the relationship between clergy (high caste) and catechist (low caste). Social disparity is reflected economically too. I quote Choondal again, “The missionary, who was a celibate, knew little of the financial responsibilities of a person with a family… Catechists were not counted among the important personnel for evangelisation… Catechists came from the lower rung of society, from lower castes, and from poor economical backgrounds…. They have been chosen as catechists, not for their intellectual achievements, but for their qualities of piety, goodness and obedience” (Pg. 70).
FORMATION & REMUNERATION: The comparison in the formation and remuneration of catechists with that of the clergy is a study in contrasts. There are several hundred seminaries and formation houses for priests in India. But there are only 9 centres for training catechists. Putthangady says that a lot of energy and resources is expended on training priests, but the same commitment is not shown for catechists (Pg 46). Choondal also points to the problem of plenty. There is a ratio of 1 priest or religious for 150 lay Catholics in India. The ratio for Italy is 1:297, for USA it is 1:322, and for the Philippines it is 1:2960 (Pg. 55). This disproportionate weightage in India has resulted in the lay catechists and laity in general being taken too lightly.
An army marches on its stomach, but the Indian catechists’ army marches on an empty stomach! The emoluments and service conditions are pathetic and patently unjust. This seems rooted in history. The renowned Jesuit missionary, Rev Beschi wrote to his superiors in Rome in 1731 that the Lutherans paid their lay collaborators four times that of what was paid to Catholic catechists (Choondal Pg 67). The starting salary for trained catechists in 1999 varied from a low of RS.500/- per month for those trained in Mokama (Bihar) and Marbisu (Meghalaya) to a “high” of Rs.1250/- for those trained in Tindivanam (Choondal – Pg 98). Rev Daly’s survey showed that a catechist’s prime concern was whether his wife and children had enough food to eat (Pg 182). In Central India the senior most catechist, with 32 years experience, was drawing Rs. 2027/-. In the north catechists were being paid Rs.2250/-. One diocese in north India pays catechists the salary of a trained teacher (Pg 189). Other perks or benefits are non-existent. In the northeast, after completing 35 years of service a catechist is given a total gratuity of Rs. 25,000/-. Since gratuity is paid at the rate of 15 days wages per year worked it means that after 35 years, the last drawn salary of the catechist was 25000 / 35 x 2 = Rs.1429/- (Pg 187). There is no scheme or provision for sick and retired catechists (Pg 191). Rev Mathew Uzhuthal asks, “Is it not true that catechists who have failed are treated differently from priests who are at fault; because we cannot get rid of priests, but we can easily dismiss catechists?” (Pg177).
What takes the cake is a priest’s statement recorded by Daly, “If we pay them too much they will be alienated from the rest of the poor villagers. This can lead to jealousy and division. If they are to be effective, they must be one with the people. Some one might say ‘yes’, but doesn’t that apply to priests too?” (Pg.189). A billion dollar question! Daly answers it by quoting a letter of Cardinal Tomko from the Vatican dt 3/12/1993 that states, “Remuneration for catechists must be considered a matter of justice, and not of benevolence” (Pg190). Daly sums it up with this indictment, “There is something terribly wrong about a system that builds large cathedrals for God’s worship, but pays catechists lower than subsistence salaries” (Pg.182).
THE INDICTMENT AND PORTENT: The Church in India has failed miserably in recognising, promoting or nurturing its frontline troops – the catechists. Small wonder that it has been routed in its battle to win the soul of India. It must hang its head in shame and defeat. Those of us who acquiesce to such an unjust situation and faulty missiology are partners in crime. With the evolution of an indigenous clergy, a vast number of religious, and an autonomous lay apostolate, the days of the missionary catechist of yesteryears may be numbered. But those who don’t learn the lessons of history are doomed to repeat them. 38 years after Vatican II, the mindset of the paternalistic, condescending, autocratic, fortified Catholic hierarchy and clergy has not changed much. The attitude towards the laity today, is what it was to the catechist yesterday. What does tomorrow portend? Don’t pretend to know! Read this book.
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