Showing posts with label Catholic. Show all posts
Showing posts with label Catholic. Show all posts

Aug 2, 2020

Remembering a shepherd who smelled the sheep

A nun greets Archbishop Moses Montu Costa, CSC on his 22nd Episcopal Ordination anniversary in 2018 (Photo: Chittagong Catholic Archdiocese)

About three weeks after Holy Cross Archbishop Moses Montu Costa’s sudden and shocking demise, Bangladeshi Catholics at home and abroad continue to remember him online and offline every day by posting his photos, prayers for eternal rest and sharing memories.

After apparently recovering from Covid-19, he died from a brain hemorrhage caused by multiples strokes on July 13 at the age of 70.

Head of Chittagong Archdiocese, the cradle of Catholicism in Bangladesh, from 2011 until his death, Archbishop Costa earlier served as the bishop of predominantly indigenous Dinajpur Diocese from 1996 to 2011.

As secretary-general of the Catholic Bishops’ Conference of Bangladesh (CBCB) for more than a decade, he also served as chairman of the episcopal commissions for liturgy and prayer, youth, seminary and healthcare.

The prelate was a strong candidate for the post of archbishop of Dhaka in the nation’s capital to succeed Archbishop Cardinal Patrick D’Rozario, who is set to retire in October.

His death is indeed an irreparable loss, not only for Chittagong but also for the whole Bangladesh Church.     

It is common for minority Christians in South Asian countries to revere their bishops and archbishops as demigods.

Archbishop Costa won the hearts of many thanks to his extraordinary life and work in the services of the people of God for about four decades (including 24 years as a bishop) in various roles — a pastor in parishes, a director of future priests and teaching psychology and pastoral theology in the major seminary, and then as the head of Dinajpur and Chittagong dioceses.

He was able to overcome his human follies with great love for people as a model of a good pastor and church leader, very much in line with Pope Francis’ version of “a shepherd who smells the sheep.”

Jul 22, 2020

When intolerance marches to religious extremism

 

Muslims protest against a possible move to change status of State Religion Islam in the Constitution at Dhaka, the capital city of Bangladesh. (Photo: AFP)

On July 1 Bangladesh marked the 4th anniversary of a black day, but it passed silently as the nation continues to shiver under the spell of the Covid-19 pandemic.

On the fateful evening of 2016, five local extremists, linked with global terror outfit Islamic State (IS), barged into a café in capital Dhaka and opened fire, killing 20 guests, mostly foreigners.

The worst terror attack in Bangladesh's history was the culmination of a deadly campaign by homegrown Islamic extremists since 2013. The campaign left some 50 people dead, including atheist bloggers, liberal writers, publishers and academics, LGBT activists, religious minorities, and foreigners. Dozens of atheist bloggers and writers fled to Europe and America following death threats.

It was a lethal blow to Bangladesh's long-held image as a liberal Muslim country, and its economic and political fallout threatened the political future of ruling Awami League.

The government response was heavy-handed. Some 50 leaders and operatives of extremist outfits were eliminated in a series of police raids, and dozens were arrested and put on trial in the following months. Amid this massive crackdown, extremist outfits almost broke down.

On the other hand, political and non-political Islamists were fought on two fronts.

First, the leadership of Jamaat-e-Islami, the country's largest Islamist party and long-time opponent of Awami League, were put on trial, leading to executions and jailing by War Crimes Tribunals, for their crimes against during 1971 war of independence from Pakistan. The party is gasping for survival because of its weak organization, infighting, and lack of influential leaders.

Awami League was also successful in neutralizing some top radical Islamic groups like Hefazat-e-Islam (Protectors of Islam) allegedly by buying out their leaders.

In 2013, Hefazat organized a rally of half of million Muslims in Dhaka to demand a strict blasphemy law and execution of atheist bloggers for defaming Islam. The rally turned violent as protesters attacked vehicles, shops and clashed with police, leaving dozens dead and scores injured.

Four years since the café attack, has Bangladesh overcome religious extremism? Not really.

Three recent incidents show that extremism is alive and active in the naiton's social psyche, and the efforts to uproot it by brute force and political tact have failed.

Jun 24, 2020

Time to say adieu to extravagant weddings

 

In India, Pakistan and Bangladesh, weddings are often week-long events full of unnecessary grandeur. (Photo: Unsplash)

A Bangladeshi Christian couple recently tied the knot at a Catholic church in Gazipur district of central Bangladesh in the presence of 10 relatives.

The wedding Mass was followed by a simple reception including lunch attended only by a handful of relatives from both sides. The whole program came to an end before sunset.

This was a Covid-19-protocoled marriage ceremony allowed under government-mandated health guidelines. There are many such weddings in the pipeline. In normal circumstances, it would have been unthinkable.

In South Asian nations including India, Pakistan and Bangladesh, weddings are often week-long extravagant events full of unnecessary grandeur. They have little in common with culture and traditions.

It is in striking contrast to the staggering socioeconomic situation in South Asia, home to one third of the world’s poor who survive on less than US$2 per day.

Mar 15, 2020

Spiritual renewal, reconciliation and fraternity during Lent in Bangladesh

A scene from Jishu Nila, a folk-religious play on the life, suffering and death of Jesus, staged by a Catholic group in Bangladeshi capital Dhaka in 2017. (Photo: Stephan Uttom/UCA News)
On the first Tuesday of Lent, about 200 Catholic villagers — children, adults and the elderly — gathered in the yard of a Catholic family in Choto Satanipara, one of six villages under Sacred Heart Catholic Church in Rangmatia of Gazipur district in central Bangladesh.
From morning to afternoon, the faithful had special prayers, life sharing from elders, Way of the Cross, Mass, a special talk from the parish priest and a fraternal meal with rice, vegetables and lentils before heading back to their homes.
Nearly half of the village's 400 Catholics are non-residents who live in cities, mostly in capital Dhaka about 50 kilometers away, for reasons such as jobs and education.
The spiritual and social gathering on March 3 was part of a special village-based program during the Catholic Church's Lenten season, introduced by Dhaka Archdiocese about a decade ago.

Christians struggle in Bangladesh's literary landscape

Book hunters visit a stall at Amor Ekushey Gronthomela (Book Fair of Immortal 21). (Photo: Stephan Uttom/UCA News)
On the last Saturday of early spring, the famous Suhrawardy Udyan in central Dhaka thronged with thousands of book lovers.
The park has been hosting the month-long Amor Ekushey Gronthomela (Book Fair of Immortal 21), the largest and most popular annual literary festival of Bangladesh, for the past five years, offering more space for both book publishers and an increasing number of book hunters.
It started as an initiative of educationist-publisher Chittaranjan Saha, a Hindu, in 1972. The fair pays tribute to Bangla language martyrs of Feb. 21, 1952, who died in a clash with police during the Pakistan period upholding the rights of their mother tongue.
Since 1984, Bangla Academy, the state-funded autonomous body for the promotion of Bangla language, literature and culture, has organized the event.
However, the huge crowds at the fair pay little attention to Christian publications, largely because of their minimal presence and participation.
There are 873 stalls of 560 publishers and organizations at this year's book fair and only two of them are Christian. Some 15 Christian writers have published books so far, mostly through individual efforts and other publishers.

Portuguese saint triggers devotion in Bangladesh

A devotee kisses the statue of St. Anthony. (Photo: Piyas Biswas/UCA News)
For the past three years, Badhon Gomes has started preparing several weeks in advance for the annual pilgrimage at St. Anthony of Padua shrine in Panjora village in Bangladesh's Gazipur district.
Gomes, 30, is a Catholic from Parowan, one of 16 villages including Panjora that make up St. Nicholas of Tolentino Church (1695) of Nagari, one of the oldest Catholic churches in the country.
For the fourth consecutive year, Gomes coordinated distribution of free lunches to hundreds of devotees of the Portuguese saint during the annual feast day, celebrated on Feb. 7.
“We offered free meals to 500 devotees, but our target was more than 1,000. Due to restrictions on vehicle movements around the shrine, many devotees missed out,” the father of one told UCA News.
Christian and Hindu villagers from Parowan and neighboring Bhasania, under St. Augustine of Hippo Catholic Church, have been supporting the initiative. Between 800 and 1,200 people have received free food from Gomes’ group in the past three years.
“It is a matter of pride that we have St. Anthony shrine in our area. People believe they can receive special blessings from the great saint by serving his devotees,” Gomes added.
Panjora village houses a chapel with a small but extremely popular centuries-old statue of St. Anthony that is believed to have miraculous power to fulfil any wish of devotees.
The shrine, under Dhaka Archdiocese, is the most popular among about the dozen Catholic shrines in Muslim-majority Bangladesh. Other shrines are mostly dedicated to Mother Mary, barely attracting 5,000 to 7,000 devotees during annual pilgrimages.
This year two Masses at St. Anthony shrine drew more than 70,000 devotees including Hindus and Muslims. About 6,000 devotees attended every day during the nine-day novena preceding the feast day, church officials said.

Mar 12, 2020

A burning flame of enlightenment for 100 years

Guests and dignitaries on stage during the 100-year jubilee celebrations of church-run St. Nicholas High School in Gazipur district near Bangladeshi capital Dhaka on Jan. 2. (Photo: Robin Noel)
Subir Kashmir Pereira is disappointed that he missed out on an event that he had been looking forward to for years: attending the centenary jubilee celebrations of his beloved alma mater, St. Nicholas High School.
Geographical distance and other complications restricted him from attending the Catholic school's reunion in the first week of January.
Pereira, 49, is a Bangladeshi-born American citizen who settled in Maryland in 2007 with his wife and daughter.
St. Nicholas, where he studied from 1988 to 1991, is located in Nagari in Gazipur district of central Bangladesh, about 40 kilometers from the capital Dhaka.
"When the school marked 75 years [in 1995], I could not attend due to personal reasons. I told myself that I would have to attend the 100-year jubilee, but I missed out again. This failure is likely to upset me for the rest of my life," said Pereira, a Catholic.
Employed at a pharmacy of a multinational company in the US capital Washington, Pereira was a youth activist back home. He is also a seasoned poet with several titles published in recent years.
He credits his days at St. Nicholas, run by the Brothers of Holy Cross, for laying the foundation for what he has become today.

Jan 11, 2020

A Wonderful Gift and An Extraordinary Life

Friends (Left-Right): Tony Wilson D'Costa, Philip Tushar Gomes and Rock Ronald Rozario on Holy Cassock Day at Holy Spirit National Major Seminary in Banani, Dhaka on 11 April, 2015. 


“If your friendship lasts longer than 7 years, you are no longer just friends. You are family”—is one of the most memorable friendship quotes. It has been more than ten years I have met and been in a friendly relationship with Philip Tushar Gomes, a wonderful man who decided to give up all worldly pleasures for love of God and God’s people for the rest of his life. He could have a life of his own and enjoy all the comforts that today’s extremely globalized, materialistic and consumerist modern world can offer. But by embracing ‘eternal priesthood’ Philip has made an extraordinary choice—to live a life in the service of God and His people.

More than a decade ago, I met a bunch of energetic, dedicated and witty youth activists when I joined Episcopal Commission for Youth as a member of the Executive Committee including Philip Tushar Gomes, Tony Wilson D’Costa and Lawrence Dipankar Gomes from Dhaka, Manik D’Costa and Clifton Gomes from Chittagong, Sony Ratna from Khulna and Pius Nanuar from Sylhet. From 1999-2007, I was a priesthood candidate myself and spent years in three diocesan seminaries in Dhaka. My time in the youth ministry became worthwhile and a learning experience because of these friendly people I met and worked with.

Jan 2, 2020

Tradition, spirituality and joy: Christmas carols in Bangladesh




A group of Catholics perform Borodiner Kirtan (Christmas carols) in Dhaka on Dec. 16. (Photo: Stephan Uttom/ucanews)
Hiron Patrick Gomes is a bit upset that his team lost its crown at a recent Borodiner Kirtan (Christmas Carol) contest in Bangladesh's capital Dhaka.

Gomes' team was among 17 Kirtan Dals (Carol Groups) from around the country that participated on Dec. 16 in a competition organized by the Christian Cooperative Credit Union Ltd (CCCUL), the country's largest cooperative bank.


It was the third version of the contest hosted by the CCCUL, coming just days before most Christians in the city head back to their villages to spend Christmas with family and friends.
Gomes and his team were champions last year but this year had to settle for fourth.
"We practiced for more than a week and performed quite well. We are a bit upset, but not heartbroken. In the past years, I have won many competitions and hope to win more in the future," Gomes, 32, a Catholic father of one, told ucanews.
Gomes Gomes has been an ardent kirtan fan since he was a boy and has sung in numerous carol performances in his home village of Doripara in Gazipur district, covered by Dhaka Archdiocese, one of Bangladesh's oldest and largest Catholic settlements.

"For Christians in the country, carols have special significance during Christmas season in terms of spirituality and culture," Gomes told ucanews. "I have been involved with carols since my childhood in the village. Every Christmas we used to form groups and sing carols at every house in the village."
Gomes, a professional singer, spent a few years at a diocesan seminary and his time there helped him learn various forms of traditional carols.
He is now a busy NGO worker and lives with his family in Dhaka but never misses the chance to take part in Christmas carols, whether at home or in contests.
"Carol is a soulful expression of our joy and spirituality during Christmas, our pride and heritage. We are glad that together we are back to revive and carry on our age-old tradition. I hope this will continue in the coming days," Gomes added.
A Christmas special


Kirtan is a widely popular tradition among Bengali Christians in Bhawal as well in other parts of the country and also among ethnic indigenous Catholics in the north and northeast of Bangladesh.

A dispassionate farewell to a solemn year in Bangladesh

Bangladesh's Prime Minister Sheikh Hasina and her party, the Awami League, have become intolerant of criticism since winning their third straight election in 2018. (Photo by Prakash Singh/AFP)

Every time users log into Facebook they are prompted to post “what’s on your mind” or “what have you been up to.”
Christmas is only a few days away and the year is diminishing fast so it is a good time to reflect on what Bangladesh, and the Church in particular, have encountered in 2019 and what 2020 might have in store.

Dec 13, 2019

Bangladeshi Catholics caught up in ugly land disputes

Bangladesh is a small country packed with 160 million people, so land disputes are common and it is often the poor who suffer most. (Photo: Rock Ronald Rozario/ucanews)
Residents in a southern Bangladesh village were shocked to hear that a violent clash erupted recently between two Catholic families.

The mob violence was the culmination of a bitter dispute lasting more than two years over ownership of a small plot of land.

South Haldibunia village is near the country's second largest port — Mongla in Bagerhat district — and also close to the Sundarbans mangrove forest, an area covered by St. Paul's Church in Mongla under Khulna Diocese.

The sense of shock was understandable, happening in a village where people of various faiths — Catholic Christians, Hindus and Muslims — have been living peacefully together for decades.

Dec 18, 2017

Takeaways from Pope Francis’ visit to Bangladesh


Tens of thousands of Christians from all over Bangladesh attend a Holy Mass offered by Pope Francis at Suhrawardy Udyan Park in Dhaka on Dec. 1, 2017 (Photo: Rock Ronald Rozario)
Pope Francis’s apostolic journey to Bangladesh on Nov. 30—Dec. 2 was welcoming, peaceful and meaningful as expected.

In some counts, the pontiff’s Bangladesh trip made more buzz than it made in Myanmar, and it was due to the politically sensitive issue he avoided in Myanmar—Rohingya.   

Francis’ three-day interactions with broader sections of Bangladeshi society have touched the lives of people cutting across caste, creed and social status not to mention country’s minority Christians.


Aug 22, 2017

Land grabbing drives lawlessness and deaths in Bangladesh



An indigenous Santal man in Dinajpur district (Photo: Rock Ronald Rozario)

In separate incidents last week, a tribal Santal man was murdered, and an Oraon woman was gang raped by Muslim men in northern Bangladesh. A local member of the ruling Awami League Party was charged and arrested for the rape.
In Rangpur district, 10 policemen guard Christ the Savior Catholic Church after an armed attack on priests and nuns, allegedly by a Muslim mob, on July 7.
Asaduzzaman Saja Fakir, a member of the opposition Jatiya Party, known for his anti-tribal and anti-Church activities, is thought to be behind the attack. For years, the Church has resisted Fakir’s attempts to illegally occupy a piece of land owned by a Church-run school.
On July 24, police in Naogaon district exhumed the body of Ovidio Marandy, a top government official and tribal Santal Catholic, for a post-mortem.
Marandy, 32, was a vocal opponent of land grabs. Prior to his death on January 11, he had clashed with Abul Kalam Azad, an Awami League parliamentarian from Govindaganj in Gaibandha district accused of grabbing some 40 hectares of land from local tribal people since the 1980s.
Before he was buried, Marandy’s family noted that neither his injuries nor the damage to his vehicle matched the “road accident” story. It took more than six months for them to secure a post-mortem.
Meanhwile, seven tribal Oraon Catholic men are languishing in jail after they were falsely charged with the murder of a Muslim man in Bolakipur area in Dinajpur district in June last year.
Azizur Prodhan and his cousin Mofazzal Prodhan, also a member of the Awami League, have been in dispute with tribals in the area over land that they say they purchased legally nearly 40 years ago, and allegedly instigated an attack on local tribal Catholic villagers.
The man whom they say was murdered died of a heart attack during the counter-attack. Franciscan Father Jerome Rozario, assistant pastor at Mariampur Catholic Church, claims the Prodhans bribed police and doctors to get a medical certificate claiming that it was murder.
Five different cases, but all have one common cause – battles over land. Police made arrests in each case, but justice is likely to be elusive.
The victims are Christian and non-Christian tribal people, from predominantly tribal areas. In at least four out of the five cases, the aggressors wield considerable political clout.
Denial of justice
Hunger for land is inevitable in Bangladesh, a nation of 160 million people crammed into just 147,570 square kilometers.
A population boom has fueled the hunger. This largely agricultural, Muslim-majority nation has lost vast areas of land due to the demands of housing, urbanization and industrialization.
“About three million civil and criminal court cases are rolling in Bangladesh judiciary, and 75 percent are related to land disputes,” said Shamsul Huda, executive director of the Association for Land Reform and Development, a Dhaka-based advocacy group.
In this low lying river delta country, the shifting of rivers, an outdated land record system, forgery and corruption are blamed for many of the land disputes. With the legal system still too expensive and with little government incentive, the poor and marginalized are often denied justice.
“Our legal system is discriminatory, anti-poor and anti-indigenous people,” Huda said. “It always favors the rich and powerful. They can go to police and bribe them and they can even influence the judiciary. But the poor can do nothing. In 99 percent of cases true justice is never done.”
Christians, the majority of them Catholics, make up less than half a percent of the population, and nearly half of them belong to ethnic tribal groups.
Most tribals migrated from various Indian states during British rule to work as agricultural and day workers. The British gave them land to live on and cultivate, mostly with verbal permission. This paperless allocation has contributed to many of the current conflicts with Muslims.
“In the past, there have been dozens of attacks from land grabbers on tribals, and at least 10 Christians have been killed. No case has seen justice yet,” said Nirmol Rozario, secretary of the Bangladesh Christian Association. “This culture of impunity encourages more attacks.”
Rabindranath Soren, president of the Jatiya Adivasi Parishad tribal rights group, says about 140 tribal people have been killed and more than a dozen tribal women raped for their land in the past four decades. It has forced some 10,000 tribal people to migrate to India.
“Tribal people face systematic violence for land, but the government and local administration are apathetic towards them,” Soren said. “Our constitutional right to live as equal citizens of the country is being violated but no one seems to bother.”
Rights activist Rosaline Costa from Hotline Human Rights Trust says that for the most part, political parties lose nothing by neglecting tribal people.
“It is easy to make them a scapegoat,” she said. “They are a double minority because they are poor and tribal. They don’t have power and money to fight land grabbers who are often backed by political parties.”
More than a century ago European missionairies purchased huge amounts of land for each parish they set up in Dinajpur and neighboring Rajshahi. This makes the Church a target of land grabbers as well.
Sonatan Das, a junior lawyer and secretary of the Land Commission in Dinajpur diocese, says there are currently 52 court cases regarding land disputes between the Church and Muslims in Dinajpur.
Initially, the local government and administration show sympathy to tribal people when they face violence, but the situation changes when attackers wield their political and financial influence.
Outdated land records and discriminatory legal system
In 1950, the government fixed the ceiling for individual land ownership at 13.48 hectares. In 1984, a Land Reform Act reduced the ceiling to 8.1 hectares in an effort to carry out agrarian reform and divide the country’s land more evenly.
But the country’s elites never followed the rule and never returned excess land to the state. Moreover, there has never been a ceiling system for urban areas.
“Rich people can own 20 apartments or 20 multi-storied complexes in a city like Dhaka, and there is no law to restrict them,” said Huda.
About 1.3 million hectares of government owned lands are currently held by influential elites, according to the Land Ministry.  
Bangladesh’s land records registration system is still paper-based and outdated; it makes corruption and forgery easy. Often, landowners find that their property has been sold to others without their knowledge and they are forced to go to court to get the land back.
Cases linger for years and families are often forced to spend huge sums to recover property. Often this requires selling other property, ultimately leaving them landless.
In 2000 the government passed a legal aid act to help poor people in legal cases, but beneficiaries are very few. “Less than five percent of people get this sort of legal aid,” said Huda. “In most cases, they often hesitate to go to court, fearing further troubles.”
While Finance Minister Abul Maal Abdul Muhith recently said the land records system is being computerized and modernized, activists are skeptical about real progress.
“Updating the land records system won’t in itself change anything,” said Huda. “The whole system should be changed, including the law and trial system.
“The land law must be changed to make it eligible to favor rich and poor equally. There should be land tribunals in each district of the country and also in the Supreme Court. The land cases should be resolved quickly and no case should take more than two to three years,” said Huda.
“Once it is done, 75 percent of the court cases will be gone within 10 or 15 years. But this will require lots of effort from the government, and they must do it for good.”
END

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Dec 9, 2013

Our priests have become mediocre mediators

Let's have homilies that are brilliant, not boring
Whether at home in Dhaka or abroad, I attend Holy Mass every Sunday unless sickness or an urgent duty requires my attention.
My fidelity to Mass is not a response to any Church mandate. I would not call myself a traditional or a particularly devout Catholic.
For me, it is a spontaneous inner call to spend an hour or so with God and listen to His words, to rejoice over the good things in my life, to find solace for earthly pain and to receive encouragement to face future challenges.
Too often, however, I find myself in a miserable situation – as many others in the pews next to me do – because priests continue to fail in their duties as preachers to deliver an inspiring and thoughtful homily.
There is growing discontent among Bangladeshi Catholics over the quality of the preaching during Mass, which as a result has become a burden rather than a joy to attend.
Homilies these days comprise either well-worn retellings of the Gospels or the random thoughts of a particular priest. This is not simply unprofessional but also a failure in one of the signal duties of a shepherd of the Church.
They fail to imitate Jesus’ duty to the poor, hungry and worn-out crowds who followed him from the mountains to the sea to hear his words. Our priests run out of fuel while trying to offer spiritual nourishment to those in such desperate need of it.
I feel badly for myself, but worse for others, who take great pains to carve time out of their day for Mass before or after office hours, and on Sunday – a workday in Muslim-majority Bangladesh.
Priests should use their homilies as a tool to explain the Gospels to the congregation in a way that is precise and specific. Parishioners are not abstractions. They are flesh-and-blood people with real joys and sorrows, and they seek honest answers to serious questions that have dogged believers of every age.
Why do bad things happen to good people? Why does evil seem to hold the upper hand over good?
If a doctor fails to prescribe the proper medication or treatment for a patient, his reputation will suffer, patients will go elsewhere and he may even face legal consequences.
This is not the case with priests, of course.
Most Catholics remain devoted and hopeful that things will improve. They continue to endure banal preaching but make no effort to confront the issue by demanding better nourishment.
Over the many years that I have attended Mass, I have discovered two principal causes for bad preaching.
First, many priests seem to feel that what they were taught decades ago in seminary should still suffice. They remain ignorant either to significant developments in theology and homiletics, or to the changes and challenges of modern life.
Second, they seem to spend much more time examining their own needs, experiences or concerns, and then projecting them onto their audience – in effect, telling their parishioners what they should be concerned about rather than equipping them with Gospel-based guidance on real-life challenges.
Our priests need to come down from their ivory towers and get a good look at life as it is lived in the back streets, markets and humble homes of the People of God.
They should be inquisitive about the lives, joys and sorrows of the people God has put in their care. They should be curious about the world and eager to explain in compelling ways how the Gospel remains sufficient for every crisis in an age of multiplying crises. They should be eager to help their flocks find the answers to increasingly complex questions.
I am not arguing that all priests must rise to the rhetorical level of such noted orators as US President Barack Obama, but they should at least employ the humility and love of St John Marie Vianney, the patron saint of parish priests.
Our priests are mediators between God and His people. Their role is to communicate the wonder and joy of faith and the deep love between God and his creation.
So they should be ever mindful of the great responsibility of this office and remember that Mass is not a moribund ritual. It is the feeding of a hungry flock that is desperate for real, substantial and informed guidance.

The Third Eye is the pseudonym of a journalist and commentator based in Dhaka
Read the original post here- Our priests have become mediocre mediators

Nov 23, 2012

A bad example doesn’t make a bad religion



Recently, I picked a war of words with one of my close friends over his derogatory remarks on Islam. “Not all Muslims are bad people, but Islam is a religion with wrong principles,” he said to my utter disgust.

We were talking about widespread corruption and other social vices in Bangladesh and trying to find out their socio-historic roots. One of the discussion topics was the recent attack on a Buddhist community here, by an angry Muslim mob.

Hundreds of years ago lower caste Hindus converted to Islam en masse, largely to escape injustice and torture by the upper class in a society heavily based on social caste system. My friend says the decision to embrace Islam was wrong.

“No religion is inherently bad, because every religion teaches people to be good,” I said, but he didn’t change his stance. He countered by saying he had read Qu’ran and found its teaching ‘unacceptable’.

I tried to find some practical reasons behind his prejudice and misconceptions.

My friend has been a non-practicing Catholic for a long time, since even before we met four years ago; he was born in a Catholic parish to a Catholic father and Protestant mother. The family moved to a predominantly Muslim area due to his father’s job and he grew up in that area.

There was no Catholic church nearby, only a small evangelical Protestant church with about a hundred believers. Most of the children he knew were Muslims and some of them treated him like a crow among peacocks. So, he grew into adulthood hating Muslim, but also with ignorance about his own religious faith.

Then, a few months ago, his world came crashing down when a bad road accident left his right leg smashed. Most people didn’t think he would walk again, and he didn’t think so either, but he made it within six months. It was around then that he started believing ‘God does exist’!

But the more he turned to the Church, the more critical he became about Islam and Muslims.
While my friend’s case has unique aspects, most Christians in the country share the same views on Islam.

Taking sporadic cases of injustice and torture by opportunist Muslims, most Christians vilify the whole Muslim world. Is that fair?

Original Post: A bad example doesn’t make a bad religion

Jul 13, 2012

The saint who means even more than just miracles

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A statue of St. Anthony of Padua at Panjora village in Gazipur, near Dhaka
I’ve just found time to write about the pilgrimage I went on at the start of February. Along with about 40,000 devotees, both Catholic and non-Catholic, I went to the shrine of St. Anthony of Padua at Nagari Church in Panjora, about 45 kms east of Dhaka.

I have been coming to it for longer than I can remember, ever since I was a small child.
Although St. Anthony’s feast day is June 13, this event is held in February when the weather is cooler and more comfortable for the pilgrims. In fact this year it was cold when we set out in the early morning.

Although the numbers were slightly down on other years – sometimes it has attracted more than 50,000 – this is still the largest Christian gathering in the country. I haven’t seen more than 5,000 Catholics at the Sacred Heart of Jesus celebration in June and the various Marian pilgrimages attract 10,000 people at most.

The devotion to St. Anthony is unique and incredible here. Many people in Bangladesh claim that their prayers were granted miraculously by the saint; he has helped them find lost valuables, conceive a child, get over an illness and more.

In fact, I remember one priest saying in jest, “it seems St. Anthony is more powerful than Jesus and Mary. They take a long time to fulfill people’s prayers but St. Anthony does it fast!”

This tradition of popular devotion to St. Anthony dates back over two centuries.

In the 1700s, the son of a wealthy Hindu was kidnapped by Mogh pirates. While in captivity he dreamed about St. Anthony. Then a Portuguese missioner priest came and rescued him.
Inspired by this, he converted to Christianity and the priest named him Dom (or ‘Prince’ in Portuguese) Anthony.

He started preaching in the Bhawal and Atharogram areas near Dhaka, which are still two of the oldest and largest Catholic settlements in the country. Dom Anthony also wrote various books and composed songs in praise of the saint. Those songs are still popular today.

Another local story from around the same time involves a statue of St. Anthony which miraculously disappeared and reappeared at a different place. A small chapel was built to commemorate it, not far from the existing church in Nagari.

On this year’s pilgrimage I was accompanied by foreign guest who said something that really made me think.

“This devotion is not inspired by miracles,” he said, “because I don’t believe that all the women who prayed to the saint for a child got pregnant. But still they come here and that means even more than a miracle.”

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দক্ষিণ এশিয়ায় ভোটের রাজনীতি এবং খ্রিস্টান সম্প্রদায়

Bangladeshi Christians who account for less than half percent of some 165 million inhabitants in the country pray during an Easter Mass in D...