When a child is young its parents go all out to teach it how to walk and talk. When it grows up, the very same parents now expend double the energy telling the “child” to shut up and sit down! A reversal of roles, or a changed situation? What has gone awry in the Parent-Child relationship, often referred to as growing pains?
Dr Eric Berne, in his best seller “Games People Play – The Psychology of Human Relationships” has developed a school of psychology called “Transactional Analysis”. It is based on the three ego states in every individual – Parent, Adult and Child. The all knowing, all-powerful Parent interacts naturally with the ignorant and dependent Child. Similarly, two Adults can interact naturally on an equal footing based on mutual respect and rationality, not superiority or authority. The problem arises when a dependent and ignorant Child grows up and evolves into a young Adult, with its own critical awareness.
The equations now need to change from a Parent-Child transaction to an Adult-Adult one. This is where the conflicts, aggression and misunderstandings begin, often called the “generation gap”. It is actually a “communications gap”, where the Parent still wants to speak (give orders, make decisions), and expects the young adult to listen and obey. The young Adult does not see the rationale of the Parent’s diktat, and rebels or reacts, resulting in a breakdown of relationships and communication. If left unattended it degenerates further into resentment and recrimination. Here the role of the Parent is crucial. It must recognise the changed circumstances, and make a deliberate climb down. The Parent must get off its high horse and recognise the rational young Adult. If not, the emergent Adult will either rebel, withdraw into silent indifference, or simply walk out.
Let us now juxtapose these transactions (relationships) on the Catholic Church, which is also a family (community). For centuries the Church has been referred to as a Mother, and its pastors, even if they are in their twenties, are called Fathers; thereby reinforcing the “Parental” nature and stature of the hierarchical church. The natural consequence was that the laity was treated as an ignorant and dependent Child, who had to pray, pay and obey. The Parental role of the hierarchy was accentuated in a Gora Padre Sahib/ Brahminical order, in a mission land like India. Here the convert was totally dependent on the missionary priest – for salvation, education and employment. The Parental role was deeply entrenched.
What happened in the West? The industrial and print revolutions resulted in the Protestant Reformation. The people were no longer dependent or ignorant. They had grown up, and flew from the nest, to live their own independent lives.
Despite its rich liturgical and artistic legacy, the Catholic Church in Europe (erstwhile Christendom) was faced with a mass exodus and empty churches, especially after the two World Wars. Pope John XXIII recognised these symptoms in time, and converted adversity into an opportunity. In 1962 he convened the Second Vatican Council (VAT II), praying for a new Pentecost, a fresh outpouring of the Holy Spirit and aggiornamento (updating or renewal).
VAT II was a sea change in the Church’s self-understanding (ecclesiology). Unfortunately, 46 years after VAT II ended in 1965, we have seen only cosmetic changes, as in the liturgy and the dress of priests and nuns. We have not seen the deeper attitudinal changes envisaged by VAT II vis-à-vis the world, other religions, science, etc; and its own internal attitudes, especially with regard to the laity. Here again, in a poor, ignorant, dalit or tribal community like India’s, the laity has been largely ignored or sidelined. Lay leaders who quote scripture, VAT II or Canon Law are not treated with equanimity as behoves an Adult-Adult relationship. They are, instead, branded as rebels, critics or troublemakers. Such knowledgeable lay leaders therefore withdraw into a silent sulk, rebel against the system, or simply quit the Church, as they are no longer afraid of damnation or ostracisation.
It is time for the hierarchical church (bishops and priests) to make a determined and conscious climb down, to shed their earlier Parental role, and interact with the laity on an Adult-Adult basis. This obviously requires openness, love and humility. The evidence so far is to the contrary.
In Sunday sermons we are reminded ad nauseum that we must be childlike to enter the kingdom of heaven. We are also reminded that the poor will inherit the earth. The message is loud and clear – stay where you are as an ignorant, dependent Child. Don’t attempt to be self-reliant – financially, intellectually or spiritually. You have to come to the “Father”, the one in the presbytery, not the one in heaven, for all your needs! This is a gross distortion of sacred scripture and VAT II ecclesiology.
Some of St Paul’s exhortations are poignant. He rebukes the Corinthians for their inability to grow up. “I was not able to talk to you as spiritual people; I had to talk to you as people … still infants in Christ; I fed you with milk and not solid food, for you were not able to take it” (1Cor 3:1-2). He exhorts them to imitate his maturity. “When I was a child, I used to talk like a child, and see things as a child does; and think like a child; but now that I have become an adult, I have finished with all childish ways” (1Cor 13:11). The Letter to the Hebrews is even more explicit. “We have many things to say, and they are difficult to explain, because you have grown so slow at understanding. Indeed, when you by this time should have become masters, you need someone to teach you all over again; …you have gone back to needing milk, and not solid food. Truly, no one who is still living on milk can digest the doctrine of saving justice, being still a baby. Solid food is for adults with minds trained by practice to distinguish between good and bad” (Heb 5:11-14). These words seem to be addressed directly to the infantile suckers that the Indian laity is.
Let us also revert to the Old Testament. The prophetic call to Jeremiah is, “I have put my words into your mouth. Look today I have set you over the nations and kingdoms, to uproot and to knock down, to destroy and to overthrow, to build and to plant” (Jer 1:9-10). A clarion call to revolution?
The prophet Ezekiel warns against the sin of silent indifference. “If you do not speak to warn someone wicked to renounce evil and to save his life, it is the wicked person who will die for his guilt, but I shall hold you responsible for that death” (Ez 3:18-19). He expands further by saying “If, however, you do warn someone wicked to renounce such ways and repent, and that person does not repent, then the culprit will die for this guilt, but you yourself would have saved your life” (Ez 33:8-9). Jesus, who was familiar with, and often quoted Jewish scriptures, may have had Ezekiel’s warnings in mind when he said, “If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. If he does not listen, take one or two others along with you … But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a gentile or a tax collector” (Mat 18:15-17).
It is therefore incumbent on enlightened lay leaders to speak out on matters of common interest, be they acts of commission (wrong doing); or acts of omission, like the non-implementation of VAT II teachings regarding the role of the laity, or the provisions of Canon Law pertaining to the temporal goods of the Church, and participatory bodies like pastoral councils and finance committees.
VAT II ecclesiology has also moved from papal authoritarianism to the collegiality of bishops; from a paternalistic attitude towards the laity, to a fraternal (Adult-Adult) one. A few quotes from the Dogmatic Constitution of the Church (Lumen Gentium) will suffice for now. Talking of the laity in Chapter IV it says, “They are in their own way made sharers in the priestly, prophetic and kingly functions of Christ” (LG 31). It defines the lay vocation saying “A secular quality is proper and special to laymen” (Ibid). And again, “The laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God” (Ibid).
Those who wrote this document must have been good psychologists. Here is what it says. “By divine condescension the laity have Christ for their brother .. They also have for their brothers those in the sacred ministry” (LG 32). In relation to the clergy it again says “Every layman should reveal to them his needs and desires with that freedom and confidence which befits a son of God, and a brother in Christ” (LG 37). Harking back to Jeremiah and Ezekiel’s prophetic roles it states “An individual layman by reason of the knowledge, competence or outstanding ability which he may enjoy, is permitted and sometimes even obliged to express his opinion on things which concern the good of the church” (Ibid). It is more than obvious that the laity has an important, fraternal (Adult-Adult) role to play in both church and society. There is a rider though. One needs learning, competence and outstanding ability. This is where the laity has failed miserably. We are still a bunch of ignoramuses that are largely unaware of our rights and duties.
This suits the “Fathers in Mother Church”, who are quite comfortable with an ignorant, subservient and dependent laity. The blame must be apportioned between both the hierarchy and the laity. Where there is a will there is a way. Who has stopped the laity from acquiring knowledge and skills? For years the AICU has been laying stress on leadership training, from the time of late Rev D.S. Amalorpavadas’ Jagruti programmes, to George Menezes’ emphasis on “Effective Christian Leadership”, down to the present day under Dr Remy Denis’ presidentship.
Those familiar with pre and post VAT II ecclesiology would have heard of the pyramidical and concentric models of the Church. In the pyramidical model there was a hierarchical structure, with the laity at the bottom of the heap. This followed the trickle down theory. But if the pyramid is made of hard rock, nothing can permeate it. The water will just run off. In the concentric model we are told that we are all equal (fraternal) but the laity is in the outermost circle, the periphery. Hence nothing much has changed. Earlier we were at the bottom, now we are at the edge. In this latter model we are exposed to the ripple effect, as from the epicentre of an earthquake. Here again, if the structure is earthquake resistant, there will be hardly any impact.
Judging the tree by the fruit it bears, one is constrained to conclude that the hierarchical church in India is both waterproof and earthquake resistant, which is why the wished for renewal of VAT II has not permeated the life and praxis of the church. How do we rectify this?
I see three approaches in history. All begin with the letter R. One is the Reformation, as initiated by Martin Luther, that resulted in a mass exodus from the Catholic Church. The second is Revolution, as seen in the French Revolution’s battle cry of “Liberty, Equality, Fraternity”. The ire of the revolutionaries was directed as much against the opulent church as against a corpulent aristocracy. This resulted in a sharp divide between Church and State, and an inordinately secularised way of life, as prevalent in France and much of Europe till today.
The third option was Renewal. The Catholic Church in thirteenth century Europe was going through the Dark Ages, where temporal power and lust reigned supreme. In that dismal scenario St Francis of Assisi was given the onerous task, “Go and repair my church”. He did it through personal and collective Renewal, by a return to pristine gospel values. He chose to renew from within, rather than to reform, revolt or criticise from outside.
We the laity of India could learn some lessons from church history, sacred scripture, VAT II teachings and Canon Law. Who is there to stop us in the true Renewal of the Catholic Church in India? I see the role of the AICU and its affiliated Catholic Associations, as also the forthcoming Lay Synod, as an important step in that direction. It will avoid unwarranted growing pains, and make for a happy family (community) life, based on mutual respect.
* The writer is a former National President of the All India Catholic Union.
Showing posts with label Vatican. Show all posts
Showing posts with label Vatican. Show all posts
Thursday, 20 October 2011
Friday, 11 February 2011
“IF I WERE POPE!”
Does this title shock you? It is meant to. Is it audacious? The word is described as being recklessly daring. I am being daring; but reckless? Wait till you finish reading this. Our former President APJ Abdul Kalam advised young people to dream with their eyes open, so as to convert their dreams into reality. That is true daring. It is a calculated risk. And nothing risked is nothing gained.
What Kalam said in a national context is exactly what the first Pope, St. Peter, said, in his very first public address. Explaining the Pentecostal experience Peter first dispelled the false notion that they might be drunk, saying it was still the “third hour of the day” (Acts 2:16). He then went on to quote the Prophet Joel by saying, “I shall pour out my spirit on all humanity. Your sons and your daughters will prophesy, your young people shall see visions, your old people dream dreams” (Acts 2:17). So it is sagacious, not audacious, to have dreams, even of becoming Pope!
I have a one-in-600-million chance of becoming Pope, because that is the approximate number of male Catholics in the world today. Since I am married and nearing 60, the odds against my becoming Pope can be multiplied by another million. So I have a 1-in-600-trillion chance of becoming Pope. It does not deter me from having my vision of the Papacy.
MY NAME: If I were to be the Pope I would take the name of Peter the Second, not because I envisage the end of the world, a la Malachy, but because Peter is my favourite biblical persona. I closely identify myself with the fumbling and bumbling fisherman. At his very first encounter with Jesus, Peter actually asked Jesus to leave him alone (cf Lk 5:8). At the Transfiguration when Jesus was giving him the keys and renaming him Peter, he again misunderstood Jesus’ intentions (cf Lk 9:33). He floundered in faith while walking on the water (cf Mat 14:30). He couldn’t face a young girl’s questioning, and denied knowledge of Jesus (cf Mat 26:70). At the Ascension he couldn’t commit himself to unequivocally stating that he loved Jesus (cf Jn 21:15-17). There was obviously something more than human frailty that Jesus saw in him, to appoint him the first Pope (in today’s parlance.)
THE DREAM: There was a hue and cry when Peter II became the Pope. The first indication of what was to come is that the stock markets in America, Europe, Japan, Hong Kong and even India, crashed. It is believed that these shadowy figures, that control share prices, have a better world view than Heads of State, Finance Ministers or leaders of religion. As Peter II unfolded his vision for the Catholic Church, the markets crashed further, and OPEC countries faced bankruptcy, because the price of crude oil had crashed to $10 per barrel.
THE ACTS OF PETER II: The first act of the new Pope was to auction all the treasures in the Vatican museum, amounting to several billion dollars. With such a flood of artwork on the markets auction houses like Sotheby’s and Christies couldn’t handle the rush. The price of MF Hussain’s paintings also crashed. A scrap dealer in Bhayandar bought one for Rs. 10,000/-.
Peter II’s second act was to close all the Vatican embassies throughout the world. He did not believe that the papacy needed to be an earthly power, having diplomatic immunity and status. However, because of the past history of conflict with Roman emperors, he retained Vatican City as a neutral city-state, similar to the UN headquarters in New York. When a red-sashed and red-faced Cardinal had the audacity to challenge the Pope’s decisions Peter II told him about one of his predecessors who was escorting an atheist friend around the Vatican museum. In a lighter vein the then Pope had remarked that like St. Peter he could not say “Silver and gold I have none”. Smack came the atheist’s retort, “That is why you cannot also say – In the name of Jesus, get up and walk”. The Pope was alluding to the incident referred to in the Acts of Apostles, of a lame person seeking alms from Peter at the temple (cf Acts 3:1-6). The Cardinal beat a hasty retreat. After the initial crash, the markets began to pick up gradually. Peter II strongly felt that power and pelf had clouded the vision of the Church, and made a clarion call for simplicity of life. He set an example by walking down the streets of Rome, and visiting the poor in the ghettoes. Rather than going to Castel Gandolfo as a summer resort, he decided to spend 6 months every year in a Benedictine monastery, including working in the fields and with the cattle. It brought him close to nature and to mother earth. He asked all his bishops and priests to live simple and prayerful lives, reminding them that “No man can serve two masters” (cf Lk 16:13). He removed all medieval honorifics that prefixed the names of Bishops, like Lord, Grace and Eminence. He directed to be known as brothers (friars), not as fathers; in keeping with fraternal ecclesiology, and Jesus’ own advice to call no man Father as we have only one Father in heaven (cf Mat 23:9). Together with monetary power he sought to remove psychological power that evolved from paternalistic relationships.
He exhorted the hierarchy to get out of their entrenched and fortified positions to prepare for a new Pentecost, a fresh out pouring of the Spirit, as prayed for by his humble predecessor Pope John XXIII. He convened the Third Vatican Council (Vat III). The markets again became volatile.
VAT III: In a fast changing world, where “Breaking News” was every minute, there was an urgent need for aggiornamento (updating). Vat II had concluded in 1965 (46 years ago), the New Code of Canon Law had been promulgated in 1983, and the Catechism of the Catholic Church in 1992. It was time to take stock again. He felt pained that the vision of Vat II had been watered down, especially in terms of the Church’s own self-understanding, and its consequent attitudinal change vis-à-vis the world, science and other religions. He did not believe in a Clash of Civilisations. He believed that to be civilized one must be conciliatory in nature. As a prelude to VAT III he directed that every Episcopal Conference organise a national synod to prepare for the third millennium of Christianity. The exercise would involve all levels of the Church from the parish onwards; and all sections like youth, women, clergy, religious and laity. He did not prepare a Lineanmenta (guideline) but he did express some of his concerns that needed redress:
PETER II’S CONCERNS:
· Why the vision of Vat II was not implemented, especially in de-structuring the Church, and making it more participatory; including the collegiality of bishops and the fraternity of the laity?
· The need for ecumenical unity with other churches, and a bigger interface with leaders of other religions.
· An open dialogue with science, especially in the areas of genetics, human reproduction and the sanctity of life; as also a more pastoral and understanding approach to those in moral conflict situations.
· The question of married priests and the ordination of women
· The first Council of the Church was held in Jerusalem when St Peter had to justify his act of doing away with circumcision as a pre-requisite to being God’s chosen people, saying “God was giving them the identical gift he gave to us when we believed in the Lord Jesus Christ: and who was I to stand in God’s way?” (Acts 11:17). Perhaps the time had come to reconsider whether an external act like Baptism alone was the gateway to the Kingdom?
· He even touched on seemingly innocuous phrases from the Our Father and Hail Mary, like “forgive us our trespasses” or “the fruit of your womb”, suggesting that the language of our prayer should be commensurate with modern idiomatic usage.
· He asked for study circles in all parishes to reflect on three important documents of Vat II: (1) Dogmatic Constitution of the Church (Lumen Gentium) (2) Pastoral Constitution of the Church in the Modern World (Gaudium et Spes) and (3) Declaration of the Relationship of the Church to non-Christian Religions (Nostra Aetate).
POSTSCRIPT: I know that I will never be the Pope and I have no desire to be so either. Neither do I wish any disrespect to the Papacy. Both my parents were papal awardees – my father with the Knighthood of St Gregory, and my mother with the “Pro Ecclesia et Pontifice” medal. When Pope John Paul II came to New Delhi in 1986, after receiving communion from his hands I knelt down and kissed his feet. This does not mean that as a loyal member of the Catholic Church I should turn a blind eye to what I see happening, or not happening around me.
I pray for a new Pentecost in the Church. I pray for the convening of Vat III. I pray that the Church in India, having the advantage of a pluralistic, ancient, religious and also secular society, takes the lead in building up a groundswell of opinion for VAT III or better still JERUSALEM II. I dare to dream.
# The writer is a former National President of the All India Catholic Union and former Director of the International Council of Catholic Men.
JANUARY 2011
What Kalam said in a national context is exactly what the first Pope, St. Peter, said, in his very first public address. Explaining the Pentecostal experience Peter first dispelled the false notion that they might be drunk, saying it was still the “third hour of the day” (Acts 2:16). He then went on to quote the Prophet Joel by saying, “I shall pour out my spirit on all humanity. Your sons and your daughters will prophesy, your young people shall see visions, your old people dream dreams” (Acts 2:17). So it is sagacious, not audacious, to have dreams, even of becoming Pope!
I have a one-in-600-million chance of becoming Pope, because that is the approximate number of male Catholics in the world today. Since I am married and nearing 60, the odds against my becoming Pope can be multiplied by another million. So I have a 1-in-600-trillion chance of becoming Pope. It does not deter me from having my vision of the Papacy.
MY NAME: If I were to be the Pope I would take the name of Peter the Second, not because I envisage the end of the world, a la Malachy, but because Peter is my favourite biblical persona. I closely identify myself with the fumbling and bumbling fisherman. At his very first encounter with Jesus, Peter actually asked Jesus to leave him alone (cf Lk 5:8). At the Transfiguration when Jesus was giving him the keys and renaming him Peter, he again misunderstood Jesus’ intentions (cf Lk 9:33). He floundered in faith while walking on the water (cf Mat 14:30). He couldn’t face a young girl’s questioning, and denied knowledge of Jesus (cf Mat 26:70). At the Ascension he couldn’t commit himself to unequivocally stating that he loved Jesus (cf Jn 21:15-17). There was obviously something more than human frailty that Jesus saw in him, to appoint him the first Pope (in today’s parlance.)
THE DREAM: There was a hue and cry when Peter II became the Pope. The first indication of what was to come is that the stock markets in America, Europe, Japan, Hong Kong and even India, crashed. It is believed that these shadowy figures, that control share prices, have a better world view than Heads of State, Finance Ministers or leaders of religion. As Peter II unfolded his vision for the Catholic Church, the markets crashed further, and OPEC countries faced bankruptcy, because the price of crude oil had crashed to $10 per barrel.
THE ACTS OF PETER II: The first act of the new Pope was to auction all the treasures in the Vatican museum, amounting to several billion dollars. With such a flood of artwork on the markets auction houses like Sotheby’s and Christies couldn’t handle the rush. The price of MF Hussain’s paintings also crashed. A scrap dealer in Bhayandar bought one for Rs. 10,000/-.
Peter II’s second act was to close all the Vatican embassies throughout the world. He did not believe that the papacy needed to be an earthly power, having diplomatic immunity and status. However, because of the past history of conflict with Roman emperors, he retained Vatican City as a neutral city-state, similar to the UN headquarters in New York. When a red-sashed and red-faced Cardinal had the audacity to challenge the Pope’s decisions Peter II told him about one of his predecessors who was escorting an atheist friend around the Vatican museum. In a lighter vein the then Pope had remarked that like St. Peter he could not say “Silver and gold I have none”. Smack came the atheist’s retort, “That is why you cannot also say – In the name of Jesus, get up and walk”. The Pope was alluding to the incident referred to in the Acts of Apostles, of a lame person seeking alms from Peter at the temple (cf Acts 3:1-6). The Cardinal beat a hasty retreat. After the initial crash, the markets began to pick up gradually. Peter II strongly felt that power and pelf had clouded the vision of the Church, and made a clarion call for simplicity of life. He set an example by walking down the streets of Rome, and visiting the poor in the ghettoes. Rather than going to Castel Gandolfo as a summer resort, he decided to spend 6 months every year in a Benedictine monastery, including working in the fields and with the cattle. It brought him close to nature and to mother earth. He asked all his bishops and priests to live simple and prayerful lives, reminding them that “No man can serve two masters” (cf Lk 16:13). He removed all medieval honorifics that prefixed the names of Bishops, like Lord, Grace and Eminence. He directed to be known as brothers (friars), not as fathers; in keeping with fraternal ecclesiology, and Jesus’ own advice to call no man Father as we have only one Father in heaven (cf Mat 23:9). Together with monetary power he sought to remove psychological power that evolved from paternalistic relationships.
He exhorted the hierarchy to get out of their entrenched and fortified positions to prepare for a new Pentecost, a fresh out pouring of the Spirit, as prayed for by his humble predecessor Pope John XXIII. He convened the Third Vatican Council (Vat III). The markets again became volatile.
VAT III: In a fast changing world, where “Breaking News” was every minute, there was an urgent need for aggiornamento (updating). Vat II had concluded in 1965 (46 years ago), the New Code of Canon Law had been promulgated in 1983, and the Catechism of the Catholic Church in 1992. It was time to take stock again. He felt pained that the vision of Vat II had been watered down, especially in terms of the Church’s own self-understanding, and its consequent attitudinal change vis-à-vis the world, science and other religions. He did not believe in a Clash of Civilisations. He believed that to be civilized one must be conciliatory in nature. As a prelude to VAT III he directed that every Episcopal Conference organise a national synod to prepare for the third millennium of Christianity. The exercise would involve all levels of the Church from the parish onwards; and all sections like youth, women, clergy, religious and laity. He did not prepare a Lineanmenta (guideline) but he did express some of his concerns that needed redress:
PETER II’S CONCERNS:
· Why the vision of Vat II was not implemented, especially in de-structuring the Church, and making it more participatory; including the collegiality of bishops and the fraternity of the laity?
· The need for ecumenical unity with other churches, and a bigger interface with leaders of other religions.
· An open dialogue with science, especially in the areas of genetics, human reproduction and the sanctity of life; as also a more pastoral and understanding approach to those in moral conflict situations.
· The question of married priests and the ordination of women
· The first Council of the Church was held in Jerusalem when St Peter had to justify his act of doing away with circumcision as a pre-requisite to being God’s chosen people, saying “God was giving them the identical gift he gave to us when we believed in the Lord Jesus Christ: and who was I to stand in God’s way?” (Acts 11:17). Perhaps the time had come to reconsider whether an external act like Baptism alone was the gateway to the Kingdom?
· He even touched on seemingly innocuous phrases from the Our Father and Hail Mary, like “forgive us our trespasses” or “the fruit of your womb”, suggesting that the language of our prayer should be commensurate with modern idiomatic usage.
· He asked for study circles in all parishes to reflect on three important documents of Vat II: (1) Dogmatic Constitution of the Church (Lumen Gentium) (2) Pastoral Constitution of the Church in the Modern World (Gaudium et Spes) and (3) Declaration of the Relationship of the Church to non-Christian Religions (Nostra Aetate).
POSTSCRIPT: I know that I will never be the Pope and I have no desire to be so either. Neither do I wish any disrespect to the Papacy. Both my parents were papal awardees – my father with the Knighthood of St Gregory, and my mother with the “Pro Ecclesia et Pontifice” medal. When Pope John Paul II came to New Delhi in 1986, after receiving communion from his hands I knelt down and kissed his feet. This does not mean that as a loyal member of the Catholic Church I should turn a blind eye to what I see happening, or not happening around me.
I pray for a new Pentecost in the Church. I pray for the convening of Vat III. I pray that the Church in India, having the advantage of a pluralistic, ancient, religious and also secular society, takes the lead in building up a groundswell of opinion for VAT III or better still JERUSALEM II. I dare to dream.
# The writer is a former National President of the All India Catholic Union and former Director of the International Council of Catholic Men.
JANUARY 2011
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