Prayer is a way of life

“Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.” Mark 11:24

Christianity is a way of life and prayer is its fuel. To be a Christian is to pray or be a prayerful person. Christ prayed at all times and he taught His disciples to pray. We pray for each other especially in times of illness or suffering. Most often, we limit prayer only to petition, which is only one way of praying. So what is prayer? Why do we pray?

St. Therese gave herself to a life of prayer and self-emptying love in the Carmel of Lisieux in Normandy. The interesting question centres on how she prayed. She had learned the importance of prayer as a child from the example of her own parents and used to spend some time in the quiet of her room reflecting on the life of Jesus.

In her Story of a Soul, St. Therese reports that she was faithful to community prayer as a nun but often experienced certain dryness in prayer. She was faithful to community prayer such as recitation of the breviary, a daily Eucharist and vocal prayer. She was spent time in personal or private prayer as well. Prayer is the identity of the Carmel sisters.

Prayer, for St. Therese, was a way of walking with God. Whether it was a period of meditative prayer, communal prayer in the chapel with other nuns in the community or the aspirative prayer of lifting her heart to God in short prayers of intercession or praise, she realized that God was with her.

In order to pray, we have to acknowledge an omnipotent God in the reality of human beings, in other words, someone higher being than human being. Human beings become humble before God who is Alpha and Omega. A total dependency is the key to prayer. But sometimes, our prayer might be routine exercise of consoling whilst the need for prayer arises, such as the following,

Ø  An Aspirin Prayer: An aspirin pill is helpful when we are suffering from aches and pains in the hope to alleviating the pain. Likewise, some of us would pray when the need arises, such as, suffering, difficulties, loneliness, sickness etc. There is an element high dependency on prayer only to a particular need.

Ø  A Police Prayer: Prayer becomes a police who is watching and waiting to punish us when we err. If we don’t pray, we will be punished. Hence, we pray in order not to be punished, to remain in good books of God. This indeed limits my freedom to experience prayer as non-punisher.

Ø  A shopkeeper Prayer: Some of us relate to prayer as we relate to a shopkeeper, as you give me this and I pay you this much. Likewise, God you do this favour for me and I will offer prayers, money, service, worship etc. We limit prayer in order fulfil some desires through barter.

Ø  A puppeteer Prayer: We are puppets in the hands of God so we pray. God is there a master who pulls the strings so that we have the movements. An unmoved mover. He moves us in this world. Hence, an element of final judgement, final goal, final end, predestination sets into our lives. Here we limit God to a merely super power who controls us according to His whims. Therefore, we have to please this God in order that he will control our movements properly. This kind of prayer does not allow us to grow in freedom; rather it shrinks our growth because of the fear of God.

Ø  A Laundry Prayer: We see prayer as cleanser, which cleanses us from our sins and wrongdoings as we take our filthy clothes to laundry. We limit prayer to merely satisfy our immediate need. This form of prayer will not help us in the long run because of the negativity of life.  

Ø  Trying my luck prayer: We are not sure, we will get it, and anyway we try our luck. This way of life makes us live a lethargic life because there is not strong believe in one’s own abilities. Sometimes, our prayer could be, I will pray, not sure it will happen. This prayer has kept important component of belief away, hence, our prayer becomes insignificant.

Hence, the important question we need to ask is, ‘who is God for me?’ Only you can ask this question and only you can answer this question based on your experience of God. If we have arrived at an answer to this question, we will also be able to answer the question ‘why do I need to pray?’

God is the unconditional Father of the universe who the integral part of human beings because He has created us in His own image and likeness. We cannot separate God from us. “My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one” John 10:28-30. If we try to separate God from human being, human being lose their identity; lose the divine image in us, but God does not lose His image because God is omnipotent and omnipresent in the universe. Therefore, we are the losers if we separate ourselves from God. Anytime we are clear about this reality, we become the humble creature whose dependency leads to prayer because prayer builds relationship with God. Hence, in prayer creature and Creator are in dialogue with each other in an intense and intimate way. Prayer helps us to keep this relationship cemented to the end of time. This way prayer becomes ‘A Way of Life’ for us.

The Church of the People

As I re-emphasise the role and duty of lay people in the Catholic Church, I would like to encourage you to pay a keen attention to my write-up. I also would like to hear from you, what you think about the laity in our Church in these modern times.

The theme that I chose for this is, “The Church of the People.” This theme is relevant to our times but has its root in Greek word laikos, which means ‘of the people’.

Never before in the history of the Church has the absolutely essential role of the layperson been so dramatically emphasised as it is now. Particularly since Vatican II, the Church has called for a renewal in the life and role of the laity. Yet among the faithful, there remains fundamental lack of understanding of the lay vocation and its role in the Church’s mission. For many, there is a notion that the only real vocation in the Church is the ordained or vowed priesthood and religious. They believe “the Church” is the ordained office and only people in habits or collars are called to serve. This is why, many think that since, there is lack of priests in our parishes, laity should take care of the parish. Many think that the role of the laity is to help out around the parish and that they are not called to play an integral part in the mission of the Church.

Lay vocation is not a substitute to vocation to the priesthood: It is obvious from the Catholic Teaching that God calls lay people not because there is lack of priests in the diocese but it is the duty and privilege as the member of the Church to mind the business of the Church. 

“The faithful, who by Baptism are incorporated into Christ and integrated into the People of God, are made sharers in their particular way in the priestly, prophetic, and kingly office of Christ, and have their own part to play in the mission of the whole Christian people in the Church and in the world.”

It is not wise to think that lay people have to take care and mind the Church because there are not priests but laypersons must execute their rights and privileges offered to them by baptism. If laypersons do not be integral part of the parish, which means, one is not living the promise of the baptism.

Lay vocation is very real: Lay people have a distinct and very real role in the spreading of the Gospel, which the Church desperately needs them to carry out with the authority, creativity and power that the Holy Spirit has given them in Baptism. This way the role of the laity is essential in accomplishing the mission of the Church. Church must be everyone’s business not only a select few. Lay people are called to engage in the affairs of the world and direct them according to God’s will. This is the real way the lay people live their baptismal commitments of priests, prophets and kings. So let us not merely sit back rather let us rise to our vocation as Christians to help the Church.

Being Church not merely belonging to the Church: Lay people bring Christ’s divine message of salvation to every aspect of life. Lay people take Christ’s message from the Eucharist to their families, work places and hitherto, become witness to the Gospel. This is called being the Church not merely belonging to the Church. Lay people discern every day in their lives, i.e. marital life, student life, professional life etc.

Laity in the mystical body: Bishops, priests and lay people make the mystical body of Christ, the Church who ministry is to teach, sanctify and govern. Precisely, the laity are the majority in the mystical body of Christ and certainly, can do the work of evangelizing, sanctifying and renewing the rest of the world beyond the sanctuary and the Church yard. Lay people need to permeate social, political and economic realities because they have the experience of living those realities. This makes lay people to be on the front line of the Church’s life, and by doing so, laity bring Christ’s message to the whole world in a substantial way.

Discerning laity: In order to fulfil one’s mission as a layperson, discernment is the single greatest discipline or skill necessary. That is, they must ‘read signs of the times’ in order to pay attention to what the Holy Spirit is calling them to do. Pope St John Paul II tells us, “to be able to discover the actual will of the Lord in our lives always involves the following: a receptive listening to the Word of God and the Church, fervent and constant prayer, recourse to a wise and loving spiritual guide, and a faithful discernment of the gifts and talents given by God, as well as the diverse social and historic situations in which one lives.” (Christifideles Iaici, 28).

I would like to conclude with Fr. Karl Rahner laymen’s duty; the lay man still has the duty – an old duty, but always needing to be re-emphasised – to educate himself in religious and theological matters up to a decent level, corresponding to his intellectual level in other fields. He must have a deep-rooted knowledge of where the fixed boundaries of his faith lie. Me must know something about Church history, so that he is not always ready to accept the latest thing, his own period’s ‘dernier cri,’ as the end of all wisdom. He must have a really clear understanding of the Church’s official teaching about all those matters, which, because of his position in life and his personal relationships with others, concern him most intimately. Catholics who want to take a real share in the development of a public opinion within the Church must live like true Christians and make the Church’s Mysteries the basis of their personal life. The lay people must do all they can to make their own personal contribution to the development of a public opinion within the Church, and its dissemination outside Her. 

St.Therese of Lixieux: Champion of life

It was in 2009, I witnessed a sea of people at the Westminster Cathedral in London. I was pleasantly surprised to witness so many people storming the church. It was the day when the relic of St. Therese of Lisieux was brought to the Cathedral. I had not known much about this saint. Hence, my curiosity grew after I witnessed the families at the Cathedral. I asked a priest to help me in this curiosity. He recommended that I read “The story of a soul: The Autobiography of St. Therese of Lisieux.” This was the beginning of an important phase in my Jesuit life. I ventured on reading and researching on the little flower of Jesus. This autobiography has been of great interest after, “The diary of a young girl” by Anne Frank and “My experiments with Truth” by M.K. Gandhi. I was touched by the humility in the title of the Autobiography as St. Therese named, “The story of the Springtime of a Little White Flower.”

I was deeply moved by this little flower and a little saint of Christ. It was indeed a profound experience after I read the diary of a child saint; profound, not in any theological or deeply mystical way, but profound in a realistic way. St. Therese must have inspired millions of people, including St. Mother Teresa of Calcutta who names herself after St. Therese of Lisieux, but every time I think about this saint, I am inspired profoundly as if I am experiencing for the first time. Every time, I come across her quote, I am thrilled and moved to be strong and at time even tears. Her dedication in struggles, her hope in frustrations, her integrity in confusion and endurance in pain is spellbinding.

St. Therese has some realistic lessons to teach us from her own real and honest life. Each of us can learn from her life and from her experience. Her lessons of life is for everyone across the board. If you are depressed in life, just know St. Therese’s life. If you are easily offended, then know that St. Therese had it all. There are many more lessons for our day-to-day life. I would like to reflect and share with you a few of them.

Total surrender to God’s love and confidence: St. Therese knew that God is in charge of her life. Even though she had her few hiccups in her faith, she knew to depend on God’s love which made her confident in her faith. Most often, we struggle in our faith because, either we dwell on our shortcomings and the past life or someone letting us down by judging us. In both these cases, we shy away from God’s mercy and love.

If you are in this situation of being constantly reminded that your no good because of your past or shortcomings, St. Therese is the model and example for you. She had her struggles till her last breath but she knew how to surrender herself to God’s mercy and love. God understands our failings and shortcomings.

Offer with simplicity: When St. Therese was about to give up on her vocation just before her final profession, her superior tells her, “the more come closer to God, the more simpler you will be.” Is this not true in our lives too, when we realise that God is the ultimate unmoved mover, we become simpler. We give up on our own ego and strengths and depend on God’s strengths.

St. Therese was a simple little girl who offered roses (flowers) to Christ. She served the Lord by offering flowers, this made her humble person who has nothing than a bunch of flowers from the nature. Don’t be afraid to be simple and humble before God. What have you to offer to Christ?

Praying in our own way: This is an amusing but profound real story of St. Therese prayer life. She found herself sleeping during prayers and after communion. She writes, “I should be distressed that I drop off to sleep during my prayers and during my thanksgiving after Holy Communion. But I don’t feel at all distressed. I know that children are just a dear to their parents whether they are asleep or awake and I know that doctors put their patients to sleep before they operate. So I think that God, “knows our frame; he remembers that we are dust.”

St. Therese knew that she failed but she kept trying. She wanted to be perfect but she failed again and again until she realised that failures in prayer or anything must be the reference point for the future.

Sense of Humour: St. Therese pictures show us her hidden cheeky smile and sense of fun in her eyes. Some might relate her as serious, suffering and sad person. But reading the “Story of a Soul,” would show us a flowery language with utmost realness of life. She makes sisters happy in her convent by her enormous sense of humour. In her “Story of a Soul,” she writes to her sister after her famous meeting with Pope Leo XIII, whom she begged to let her become a nun ages 15, she described “The good Pope is so old, one would think he is dead”, although he outlived her, so may be he got the last laugh.

Don’t let your sense of humour be hidden: If you are a humours person, show it and make others happy. Church is not only for serious and traditional prayers with grim faces but a place to be happy.

Bring family together: St. Therese is the perfect intercessor and model for our families. Her large family knew the pains of illness and death. She lost her mother and also her older sister, these deaths would have brought enormous sadness to her father St. Louis Martin and to her entire household. But, they never gave up on prayer and family meal. This kept the family together.

In our families too, let us appreciate each other and learn from the family of St. Therese to be faithful to prayer and to each other. Ultimately, we need our family to help us keep up with life.

Crisis management: St. Therese managed her crisis in life so well. She was an easily offended child while she was growing up. Her schoolmates bullied her and this made her to be sensitive and even depressed as a young teenager. St Therese knew and learnt in her life that no matter what shock happened or how much change she had to endure; the foundation of her life is the unchanging love of Christ.

Hence, when you are in crisis, a prayer to her will help us to hold fast and carry on.

St. Therese in depression: St. Therese was not free of scruples. She feared that her sins had offended God or that she had committed a mortal sin plagued her at different times in her life. Her childhood brought sorrow to her family with the death of her mother and loss of her sister, her ‘second mother’ Pauline. Harsh bullying at school and extremely sensitive nature made her scrupulous and depressed at the young age. Her extreme physical suffering

of tuberculosis at the end of her life also caused her to be extremely vulnerable to depression. But she constantly turned back to Christ, and kept firmly in the right way.

We know people who go into depression and mental illness; we can reach out to them reminding them of the need to turn back to Christ who is our refuge and comforter. St. Therese, through her own life has taught us to depend on God at all times, especially in times depression and illness. 

Conclusion: St. Therese has left a legacy for all of us through her own life experience, which are real and honest. Let us learn from the saint to be honest in our lives because honesty will generate truth and truth will generate love. I would like to refer to St. Therese as a saint for everything that we experience in life. Her simplicity and littleness must inspire us to be courageous when life does not give us what we longed. St. Therese pray for us.

Jesuits in Guyana

March 1857 marked the beginning of an organized mission by The Society of Jesus in British Guiana with the arrival of James Etheridge, SJ and two Italian companions, Aloysius Emiliani from the Roman Province, and Fr Clement Negri from Naples. Six more Jesuits arrived 8 months later in November. They were James Jones, Frederick de Betham, Henry Segrave and Peter Sherlock from the English Province; another Italian, Joseph Pavarelli and a Maltese, Benedict Schembri. Segrave was soon posted off to pastoral duties in Barbados, also under the care of the Guiana Mission. Sadly, it was not long before Sherlock was also on the move; in his case it was ill-health that prompted his return to England.

The Jesuit constitutions forbid Jesuits to be appointed bishops. Only in exceptional circumstances for urgent pastoral reasons and at the direct request of the Pope, can this provision be set aside. The early years of the Guiana mission were, however, a clear example of just such circumstances so in 1858 James Etheridge returned to England to be consecrated Bishop by Cardinal Wiseman in Farm Street Church on 17th October. The presence of Bishop John Hynes at this mass fittingly expressed the handing on of the care of the flock from one worthy shepherd to his successor. Bishop Hynes and his 4 exhausted priests had withdrawn from Guiana in 1857 following Etheridges’ arrival. Sole responsibility for the Church now rested with the newly consecrated Vicar Apostolic and his small band of Jesuit companions.

As if British Guiana did not present enough challenges, Bishop Etheridge soon found himself caught up in pastoral activities beyond the frontiers of his growing mission. The resignation of Archbishop Spaccapietra of Port-of-Spain left this important neighboring diocese in need of an administrator, Etheridge was asked to step into the breach, until a suitable permanent replacement could be found. In addition, the Pope later asked him to act as Apostolic delegate to Haiti. Such activates outside of Guiana occupied Etheridge till November 1861 when, struck down with fever, he had to return to England for 5 months convalescence.

One of the greatest challenges and at the same time greatest strengths of the Catholic Church has always been its desire to be authentically Catholic; creating a truly universal community united in fellowship and service yet respecting differences of culture and background. he situation facing Etheridge was to proclaim the gospel of God’s love in a country whose population was made up of indigenous Amerindians, recently emancipated African slaves, the European colonialists who had enslaved them, and ever increasing numbers of arriving indentured labourers from a variety of countries. Among the indentured laborers, there were, of course, the Portuguese form the island of Madeira. These arrived already steeped in Catholic faith and tradition and while their practice of their religion might leave much to be desired, they still clung to it with a fierce pride. The Italian and Maltese Jesuits who arrived with Etheridge had been picked specifically with the needs of the Portuguese community in mind. In a short time they mastered the Portuguese language and began intensive work among the Catholics form Madeira. This way the pastoral need among the Portuguese community became more and the congregation attending the on Catholic Church on Brickdam became far too large for the small building. A plot of land was purchased in Main Street through the help of a wealthy Portuguese businessman Manuel Fernandez and a new church dedicated to the Sacred Heart was built by 1861.

One significant group of Catholics that presented particular challenge was the Arawak Amerindians in the Moruca area. This community had always been especially dear to Bishop John Hynes and from 1840 until 1853 it had been well served by a much loved and respected resident Irish priest, Fr. John Cullen. With Moruca as his base, this intrepid missionary had made numerous visits to outlying villages even as far as Orinoco. Under his direction a new church had been built in Moruca which was solemnly dedicated and opened by Bishop Hynes on 27 October 1844. The saint selected as patroness for this church was St. Rose of Lima. From that day to the present Catholics have referred to the Moruca community as “Santa Rosa.”

Fr. Anthony Butler SJ, a former soldier with the Royal Irish Fusiliers was chosen to replace Bishop Etheridge. On August 16, 1878 in a packed Georgetown Cathedral, Anthony Butler SJ was consecrated Bishop, becoming the third Vicar Apostolic for British Guiana. He was a tireless worker for any cause that furthered the living standards of the poor. Many families owned the ownership of the their small plots of land to revisions made to the Crown Land Regulations in 1898, due in no small measure to Bishop Butler’s campaigning.

Another notable name in the Jesuit history in Guyana is of Fr. Cuthbert Cary- Elwes SJ. He undertook the long and hazardous journey to the Takutu River in 1909 to establish Rupununi mission; which later became “St. Ignatius Mission.” Today, this mission has spread in regions 8 and 9. Frs. Ronnie, Jim, Vargheese and Edwin are working tirelessly in this mission, to date. The legacy of the early Jesuit missions is still continuing in the mission with taking up new initiatives such as bilingual educational projects, collaboration with the neighboring diocese of Roraima.

Jesuits Today

We are ministering to the people of God in different part of Guyana and mainly involved in pastoral ministries in the parishes. Our ministry is concentrated on two important parts of Guyana, namely, interior and coastland. The interior mission has two components, namely, St. Ignatius Mission and North West Mission.

St. Ignatius Mission covers Rupununi and Pakaraimas with having to pastor about 35 communities stretching from Kanuku Mountains to Pakaraima Mountains. There are only four Jesuits currently doing this strenuous mission. Distance is a huge challenge for the Jesuits in the interior. Fr. Jim Conway SJ is the Mission Superior for St. Ignatius Mission. The Jesuits in this mission are also exploring the possibility of Bilingual education in collaboration with ministry of education. We are also exploring and reflecting on the social reality of the indigenous people in the border region. Apart from distance, lack of Jesuits makes our availability more challenging.

North West Mission has been entrusted to the Jesuits recently and Frs. Amar, Malcolm and Marlon are establishing this new mission in this large area of Guyana. Fr. Amar is mission superior for the North West. The Jesuits are mainly involved in pastoral ministry in this region. They are also exploring to contribute to the social reflection and educational initiatives in this area. Distance and lack of Jesuits poses a greater challenge to the mission.

The Coastal Mission comprises of Berbice, East Coast, East Bank of Demarara and Georgetown. The Central residence for the Jesuits is Arrupe House in Queenstown from where our missions are supported, inclusive of interior missions. Our ministry primarily has been in the parishes on the Coastal areas. We are involved in the pastoring to several parish communities. Fr. Britto SJ with the help of other Jesuits is exploring to establish a mission on the East Bank of Demerara, that is, from Timheri to Peters Hall. This long stretch is the home of the many people; hence, the need to access a priest is greater.

The Guyana Human Development Centre in Port Mourant has been helping the poor people of the area to impart skills in order to settle in life with self employment or employment.

There are other ministries, such as, Catholic Media, Retreats, Spiritual Guidance, Jesuit Scholarship, Indigenous Students in tow, Hospital ministry, Care Homes and so on.

In conclusion, I would like to say that this is the synopsis of us in Guyana. I would like to encourage you to pray for the Jesuits who are working different parts of Guyana and if possible get to know them. They are hardworking and pleasant to talk or share with. I also would like to encourage our young boys to take up the call the God has given you to be priests and do not bury that desire to serve the Lord as priest. If you have a desire in your heart, contact me or any other priests and we will make you feel comfortable. What we need is, you willingness and to serve the Lord with all your heart, mind and soul. Jesuits always seek to do for ‘ad majorem glorium’ ‘for the Greater Glory of God.’

Study diaconate of women

I am not sure, whether our women in Church will be delighted to hear that Pope Francis has created a commission to study the possibility of allowing women to serve as deacons. Those of you, who are following Pope Francis’ ecclesiology, will not be completely surprised at this vital move. This news must have come in as real surprise for many theologians and biblical scholars. Pope John Paul II claimed in his 1994 apostolic letter Ordinatio Sacerdotalis that “the Church has no authority whatsoever to ordain woman as priests, citing Jesus’ choosing of only men to serve as his twelve apostles.”

We have to bear in mind that the decision to have women deacon in the Church will not be made overnight without proper consultation. The Pontiff has appointed an equal number of male and female experts as members of the commission, which will be led by Archbishop Luis Frencisco Ladaria, a Jesuit who serves as the second-in-command of the Vatican’s doctrinal congregation. This matter will be properly and thoroughly studied bearing in mind the earliest times of the Church. Many Church historians have said however that there is abundant evidence that women served as deacons in the early centuries of the Church. The apostle Paul mentions such a woman, Phoebe, in his letter to the Romans. Hence, this reality is not new to the early Church.

Pope Francis’ openness to studying the possibility of women serving as deacons could represent an historic shift for the global Catholic Church, which does not ordain women as clergy. The Second Vatican Council focused on lay collaboration in the Church, hence, the role of the permanent deacon was reconstituted which allowed married men to be deacons.

Why is this so important for us? In order to arrive at an answer for this question, we need to bear in mind, who and what is a deacon?

A deacon is an ordained minister of the Catholic Church. There are three groups, or ‘orders’ of ordained ministers in the Church: bishops, presbyters (priests) and deacons. Ordained deacons in the Church are called to functions of Word, Sacrament and Charity, but bishops, presbyters and deacons exercise these functions in various ways. As minsters of the Word, deacons proclaim the Gospel, preach and teach in the name of the Church. As ministers of the Sacrament, deacons baptize, lead the faithful in prayer, witness marriages, and conduct wake and funeral services. As minsters of Charity, deacons are leaders in identifying the needs of others, then marshalling the Church’s resources to meet those needs. The diocesan bishop ordains the deacon in his diocese, hence, if the study posits women deacon, the bishop of the diocese will ordain the women deacons just like male deacons.

Dear faithful let us not draw conclusions at this juncture lest we judge the commission of study on the matter. We await the decision of the commission which will guided by the Holy Spirit as it did in the early Church. It is important that we allow the spirit to work in the Church. We draw our inspiration from the Vatican Council II to involve our laity in the life of the Church. I would like to take this opportunity to thank each and every one of you who have been a great help in proclaiming the Good News of Christ not by preaching by without preaching. Continue to do so and bear much fruit.