Institute of Missiology and Communications
Pune – India
December – 2009
Taiwan: Fu Jen Univ. Students and Teachers at Taipei offer Service at Calcutta
This year a group of students and teachers from the Fu Jen Catholic University have had a service experience working in the houses for the dying in Calcutta, India, which were founded by Blessed Mother Teresa. For the past several years, the Catholic University in Taiwan has been organizing a service trip every year, visiting such places as India, Mongolia, Cambodia, and other sites on the island of Taiwan, working with those most in need. This missionary experience of charity is aimed at helping university students to become people for others and working amongst others, "doing the little things with great love." All, for nearly a week, become volunteers in the house founded by Bl. Mother Teresa: washing the dying, accompanying the handicapped, washing dishes, making clothing for the women of the poor house. All feel they have received much more than they have given (fides.org).
Philippines: Five Million Poor live under Bridges and in Shanties
In Metro Manila, more than five million people (800,000 families) live in substandard housing and should be relocated, this according to Mgr Broderick S. Pabillo, auxiliary bishop of Manila and head of the National Secretariat for Social Action-Justice and Peace (NASSA) of the Catholic Bishops’ Conference of the Philippines, who made a request to this effect to the government. For years, the prelate, members of the government, priests and local leaders have been trying to find a solution to the problem. Too many urban poor live in shanties, under bridges, in creeks and riverbeds. "When we met President Arroyo and other government officials about the relocation a couple of months ago, we were told that government would provide relocation land outskirt of Manila, namely in Bulacan, about 25 kilometers north of Manila," Mgr Pabillo said. "But so far, nothing has happened." Every day, children are forced to beg in the streets because they have nothing to eat. As it waits for the government to respond, the Church has started to provide free meals in schools, giving children at least one opportunity to eat a day (asianews.it).
Global: Religious Leaders present 60 Plans to help UN on Climate-Change
Leaders of nine major faiths have presented 60 ideas to lessen carbon emissions to the United Nations after Secretary-General Ban Ki-moon singled out the religious community as key in fighting climate change. The Norwegian Assistant Secretary-General of the United Nations Development Plan in charge of development, Olov Kjoerven called climate change "the greatest threat that humanity has ever been up against". He was speaking at an event organized by the Quakers in London. This followed a three-day meeting at Windsor Castle outside the British capital on how faith leaders can help change the environment. There Ban spoke, saying the world's major faiths occupy a "unique position" in future discussion on the fate of the planet. Kjoerven declared: "The faiths have reached beyond any other constituencies. The day when the faiths through their institutions and investment portfolios decide to go from high carbon to low as a matter of principle will make an enormous difference and send a strong signal through the entire market about the way to go into the future."
ARC's secretary general, Martin Palmer, told Ecumenical News International that the conference had been better than anything he had expected. "We knew that we were going to have 31 major commitments, such as the Church of England cutting back its energy use by 40 percent by 2015, or the Muslims 'greening' the Hajj or Jews cutting meat consumption in their community by 2015," Palmer told ENI. "Then, on the last day, there were 30 more commitments," Palmer enthused. Tarek Wafik, Secretary General of the Forum of Dialogue for Partnership, received strong applause after telling how the entire Islamic world has accepted the action plan which will involve educating an estimated three million pilgrims who go to Mecca every year about the need to lighten their carbon footsteps. "This," said Wafik, "could be an intensely educational process that merges with a great spiritual experience." Rev. Sally Bingham, the San Francisco-based leader of the U.S. Interfaith Power and Light campaign told the audience at Friends House in London, "I believe that clergy talking abut environmental stewardship from the pulpit will have more influence than will scientists or a politician” (eni.ch).
India: 6,000 Christians Re-converted to Hinduism in Maharashtra
At least 6,000 Christians reconverted to Hinduism because of the work of Swami Narendra Maharaj. The ceremony of their re-conversion was held in Thane, a place some 50 kilometers from Mumbai (Maharashtra). In the recent past, the same group celebrated the return of thousands of Christian converts to Hinduism ("Thousands converting back to Hinduism: truth, or propaganda?" in AsiaNews, 8 April 2009). In the meantime, anti-Christian violence continues unabated elsewhere in the country. Led by Guru Narendra Maharaj, the group’s mission is to reconvert people to Hinduism. Twice a year, it organizes large-scale ceremonies for the return to India’s traditional religion. In cases of Hindus converting to Christianity, the law is respected to the letter, and is often used to prevent conversion. In cases involving non-Hindus or former Hindus (re)converting to Hinduism, the law is simply by-passed and public authorities do nothing to uphold it (asianews.it)
India: Christian Community expresses its Concerns
The Catholic Bishops’ Conference of India (CBCI), The National Council of Churches in India (NCCI) and Evangelical Fellowship of India (EFI) under the banner of Indian Christian Community jointly organized the National Consultation on Communal Violence (Prevention and Rehabilitation of Victims) Bill 2005. The Consultation was aimed to bring about awareness about the proposed Bill to the larger community as well as to get important feedback on the same. Representatives of other religious communities were also invited for the Consultation, to have a more comprehensive response on the said Bill.
The Consultation was inaugurated by Hon’ble Mr. Justice Cyriac Joseph, Judge, Supreme Court of India, Shri Oscar Fernandes, Hon’ble Member of Parliament, Shri Shanti Bhushan, Former Union Minister and Senior Adv, Supreme Court, Ms. Seema Mustafa, Senior Journalist, Dr. Mohinder Singh from Bhai Veer Sigh Sahitya Sadan, Archbishop Stanislaus Fernandes, Secretary General of CBCI and Rev. Dr. Richard Howell, Secretary General of Evangelical Fellowship of India. Shri Mohmmad Shafi Qureshi, Chairperson, National Commission for Minorities presided over the National Consultation.
Archbishop Stanislaus Fernandes in his inaugural address said, "The Draft Bill must cover all acts of violence targeting any community. A wider consultation has been planned that will include all communities and organizations concerned about the growing monster of communalism. It is hoped that a common platform will bring about a harmony of concerns and views that will suggest positive amendments/ modifications to the Bill." Hon'ble Cyriac Joseph, the Judge of the Supreme Court called for change in the attitude of people to bring about harmony in the country. He appealed to respect other religions so that a harmonious India can be built. Fr. Babu Joseph SVD, Spokesperson of CBCI coordinated the National Consultation and expressed his sincere gratitude to all the participants and the panelists who had given their views on the given subject of discussion (cbcisite.com).
Pakistan: The Catholic Church in Pakistan
Pakistan has just over 160 million inhabitants and is the second largest Muslim country in the world, after Indonesia. About 95% of the population professes Islam, with 75% Sunni, and 20% Shiite, Christians are approximately 2% of the total (less than 1% Catholic), 1.8% are Hindus, the remaining 1.2% profess other religions, including Sikhs, Parsis, Ahmadis, Buddhists, Jews, bah'ai and animists. The largest Catholic presence is in the diocese of Lahore with 390 thousand faithful out of a total of 26 million people; 26 parishes. Following this, the diocese of Faisalabad, with 189 thousand faithful out of about 33 million people, distributed in 28 parishes. Third in the diocese of Islamabad and Rawalpindi, with 174 thousand faithful out of 32 million inhabitants for a total of 19 parishes. Then Karachi, with 145 thousand faithful and 15 parishes out of a total population of 15 million people. Pakistan has two archdiocese, four dioceses and one apostolic prefecture, all of the Latin rite.
The activities of the Church of Pakistan cover various sectors including: education and formation, aid to the poor (one third of the population is at risk from hunger), projects to support agriculture, health care and interventions in cases of emergency or natural disaster. Among the numerous works carried out by Caritas Pakistan, along with Christian-based NGOs of mention is their assistance to victims of the earthquake that struck the country in 2005, killing 75 thousand people and making at least 3.5 million homeless (asianews.it).
Fr. Superior General, Antonio M. Pernia SVD, wrote to the Divine Word Missionaries, “It is heartening to note that ongoing reflection on “Prophetic Dialogue” continues to take place among confreres gathered in chapters, assemblies, workshops and meetings. This continuing reflection has led to the emergence of a few new insights on mission, at least as we understand and practice it today in the SVD. One of these insights is “Missio Inter Gentes”, about which I wish to offer a reflection on the occasion of this year’s World Mission Sunday.
A. From “Ad Gentes” to “Inter Gentes”: Since the time of the early church, a clear distinction and demarcation existed between the “gentes” (ethne) and the “populus Dei” (laos tou theou). That is, a distinction between the chosen people of God and the nations, or the Jews and the gentiles, the circumcised and the uncircumcised, the believers and the pagans. Along with this distinction was the other distinction between the centre of faith and the periphery of unbelief, or the distinction between “inside” and “outside”. In the early church, the centre of faith was Jerusalem and the surrounding nations the periphery of unbelief. In the history of the church, Christian Europe was the centre of faith and the rest of the world was the periphery of unbelief. In the context of this dual distinction, “missio ad gentes” was necessarily “missio ad extra”. Mission was “going out” to the pagan nations. Mission was a one-way movement from Christian Europe to the pagan world: thus, the expressions “mission sending” countries (or the “missionary church”) and “mission receiving” countries (or the “mission churches”). Two recent developments have changed this situation radically – one in the church and the other in the world.
(1) Missionaries from the South: The first development is the emergence of missionaries originating from the South of the world. Europe is no longer the sole or even the primary source of missionaries. This has to do with the drastic drop of religious and priestly vocations in Europe and the rest of the so-called “Global North”. So, we are now witnessing the phenomenon of missionaries originating from the “Global South” (Asia, Africa, and Latin America). This, in turn, has to do with the growth and maturity of what formerly were called “mission churches” or the churches of the so-called “mission receiving” countries. This is not only a question of what sometimes is called “reverse mission” – that is, missionaries from the former mission territories going as missionaries to Europe. For missionaries from the south also go to Asia, Africa and Latin America. Thus, we speak today not only of a “south-to-north” but also of a “south-to-south” mission, in contrast to the earlier situation where mission was largely a “north-to-south” phenomenon.
(2) Multi-culturality: The other development is the growing multi-culturality of many of the cities and countries in the world. Due to the phenomenon of “people on the move” (whether because of international migration or the refugee situation), societies are becoming more and more multi-cultural. At the turn of the millennium, it was estimated that there were 150 million international migrants worldwide (this is, one out of 50 persons). While migration is an age-old phenomenon, the global nature of migration in our age is what gives it a particular prominence. More people today choose or are forced to migrate than ever before, and they travel to an increasing number of countries. International migrants come from all over the world and travel to all parts of the world. As a result, people from different cultures not only are in much closer contact today, oftentimes they are forced to live alongside each other. Many of the world’s cities today are inhabited by widely diverse cultural groups. This massive movement of people is radically changing the face of our cities.
B. “Missio Inter-Gentes”: Today, then, missio ad gentes can no longer be identified exclusively with missio ad extra. For the “gentes” are no longer only those who are out there, those who are outside. Often the “gentes” are also here among us and around us. It may be the family that lives next door, the person I sit beside in the bus, the young man who comes to fix my television, the lady in the market I buy vegetables from. Today, more and more, we need to understand missio ad gentes as also missio inter gentes. And when seen not as a replacement of but as a complement to missio ad gentes, missio inter gentes can enrich our understanding of mission today. Three nuances of missio INTER gentes can be of particular help in enlarging our concept of mission today:
(1) Mission as Dialogue WITH people: While “ad gentes” underlines the necessity of proclamation, “inter gentes” stresses the indispensability of dialogue in mission. While the direct proclamation of the Gospel remains a permanent requirement in mission, dialogue has also become a missiological imperative. As a 1984 document of the Pontifical Council for Inter-religious Dialogue puts it: “Dialogue is the norm and necessary manner of every form as well as of every aspect of Christian mission”. In other words, dialogue is no longer simply an option that we are at liberty to do or not do. It is now an imperative in mission. Pope John Paul II in Redemptoris Missio put it in the following way: “Each member of the faithful and all Christian communities are called to practice dialogue, although not always to the same degree or in the same way” (RM 57).
(2) Mission as Encounter BETWEEN peoples: While “ad gentes” brings out the idea of a specialized group of persons (missionaries, religious, priests) being sent on mission to other peoples, “inter gentes” evokes the notion of mission taking place in the encounter between entire communities or groups of people. One can think, for instance, of the dialogue of life between the members of one Catholic parish and those of a local Muslim community, or the students of a Catholic school and those of a non-Christian school. One can also think of the witness given by Catholic migrants in a Muslim country in the Middle East, or the witness of Catholic migrant domestic helpers in the homes in secularized Europe. As Church documents never tire of repeating, mission is not just a prerogative of specialized individuals in the Church but the duty of the entire People of God.
(3) Mission as Finding a Home AMONG the people: While “ad gentes” stresses the cross-cultural nature of mission and evokes the picture of the missionary being sent to another people, “inter gentes” underlines the fact that the missionary is sent in order to settle in and find a new home among the people. One’s mission is meant not just as a temporary work place but as a permanent home among a new people. This is part of the whole purpose of inculturation and cultural adaptation. This is part of the logic of the incarnation. Just as the Divine Word pitched his tent among us, so also the missionary is expected to pitch his or her tent among the people he or she is sent to. Like Joseph Freinademetz in China, only when one succeeds in transforming oneself to become one with the people, will the missionary be able to transform the people to become followers of the Gospel of Jesus.
Missio INTER Gentes – mission as dialogue WITH people, mission as encounter BETWEEN peoples, mission as finding a home AMONG the people. For, ultimately, God’s mission is the Divine Word, through whom God makes his home among us and enters into dialogue with us, making possible a fraternal encounter between peoples towards the genuine communion of all God’s children (email@example.com - “Arnoldus Nota”, November, 2009).
FOIM Statement – Mission in Asia
Fellowship of Indian Missiologists (FOIM) held its biannual conference at the foot-hills of the Himalayas in Nepal from 11-14 October 2009 on a very vital theme, Mission in Asia. This ecumenical conference was a collective search of Christian missionary identity in the present Asian scenario of virulent religious and cultural nationalism. The classicist gestalt of Christian absolutism and exclusivism, which still prevails in some quarters, was interrogated in the discourses and deliberations. It was advocated that there should be a new path and paradigm to vibrate with the present ethos and claims. First of all what is needed is to construct a new identity incorporating the sensibilities of the present history, and to broaden the very understanding of mission in the social and cultural spheres. The following are the salient features of the deliberations of the FOIM towards being mission oriented in Asia.
1. Nurturing Dialogical Identity: Dialogue has become the indisputable path of doing mission in Asia. The FABC, WCC documents and II Vatican Council teachings are the sources of dialogical mission. However the crucial question is whether the Christian collective has embraced this new gestalt of mission. There is a lurking fear that dialogue will dilute Christian identity. The conference believes that a meaningful dialogue will broaden and deepen Christian identity. Christian uniqueness is not an exclusive and puritan existence. It is to be sought in an epistemology of relationality rooted in the Risen one who is ubiquitous and accessible to anyone who seeks him irrespective of culture and creed. This new dialogical mission that promotes an inclusive and pluralistic identity is to be primarily grounded in Jesus Christ. Such an identity is to be explored in a community of disciples of Jesus in the logic of the Spirit, which blows wherever it will. Such an open and organic identity evolves where Jesus and his Spirit are at work in the seeking of the People of God and in their yearning. The phenomenon of Christubaktas points in this direction. The Church has to become an inclusive listening community in a dialogical mission, which helps evangelize itself as well as others in the vision of Jesus.
2. Call for a Narrative Identity: To engage in an inclusive, dialogical and ecumenical mission the Church has to make a radical shift from its normative identity to a narrative identity. It entails a return to Jesus’ narrative praxis of ‘story-telling’. Jesus was a story teller. He told the story of Yahweh in his own life-journey. Following Jesus’ example, his disciples were story tellers. They gathered around the Lord’s Table and narrated stories which led them to ‘breaking of the bread’ and thus Jesus’ community was formed. Narrative identity is inclusive and receptive. In the present age of dialogue of religions a narrative platform is more conducive and convincing to spread the Good News especially in the Asian cultural milieu of stories. A narrative identity demands a creative and innovative faith. In the present cultural ethos of visuality and media, the credibility of religion depends on its creative engagement in the lives of people. Creative faith feeds on narrative identity.
3. Import of Civil Society: Today civil society has re-emerged forcefully over the past two or three decades. More and more people turn to civil society with a good deal of hope to address social, ethical, religious, and economic issues which the State often fails to take on. It has become the sphere of dialogue of cultures, religions, ideologies and systems. Consensus and resolve on burning issues are worked out through people’s participation and wisdom. The discourses in the public space entail a ‘public meaning’ to all ‘private’ practices on a broader cultural, social and political milieu.
Mission among religions has to be increasingly envisaged and practiced in the ‘secular space’ of the civil society. Now religions are occupying the secular space; ‘sacred’ is more experienced in the ‘secular’ liberative struggles, and is more a ‘public-affair’ than a private affair. And religions have to construct their identities in the ‘secular space’ that civil society provides, for greater credibility and appeal. Especially in India civil society cradles the co‑existence of secular and religious. As a result, the public sphere is a site of religious celebration. That is to say, ‘secular’ is the space where ‘sacred’ is celebrated in a harmony of religions (sarva-mata-samabhavana). Today, the path of mission is increasingly the secular space in civil society. Here, religions are increasingly considered as the patrimony of humankind rather than a property of an exclusive confessional group. The Bible, the Geetha and the Koran are taken as positive agencies for social change and they are challenged to interact in the civil society and to prove their credibility and competency, as a part of the social process. This new evolution of civil society resonates with Christian mission. Biblically God’s self-disclosure is always co-terminus with the historical process. Jesus’ praxis and mission was carried out primarily in the secular space of civil society. The Church can be missionary today in the civic space. Christian mission is then to be figured out in the common pilgrimage of people; the church is not a donor standing outside the movement but a participant.
4. Missionary Identity through an Ecumenical Leadership: Evangelizing mission in the multi-religious scenario of Asia must be ecumenical. Today mission crisis is basically a credibility crisis. Moreover today leadership is a question of credibility. A creative ecumenical fellowship is the only way to nurture the Christian credibility especially in the present context of religious fundamentalism and violence. We need to have ecumenical platforms of greater interaction among the churches. Our mission should bring about ecumenical fellowship. Here everybody must become part of the solution rather than of the problem. A credible ecumenical leadership in a multi-religious context may lead us to a greater communion of churches. There should take place responsible dialogues among theologians, Church leaders and people. Such ecumenical ventures must take place in public spaces so that the Christian way may have greater public meaning and become a catalyst in the social process and liberative efforts.
5. Insights of Christian Praxis in Nepal: In the midst of geographical uncertainties, political wars, widespread poverty and so on, the Church in Nepal gives a sense of hope and optimism as we see the Spirit of the Lord is at work in diverse ways. The political shift in the Nepal political scenario from an antagonistic perception of religion to one of upholding religious freedom is a clear indication of how God intervenes in his own time. In the midst of the aforementioned challenges, the church is called to fill the religious vacuum and become truly the good news. The living image of the church in Nepal is one of a community in service, a community that is constantly reaching out to the other. This beautiful image of the church as mentioned in the documents of Vatican II and as emphasized by Bishop Anthony Sharma in his inaugural address, is truly inspiring and relevant for the universal Church. It is encouraging to see how this serving Church in Nepal is not just at the service of the Christian community but at the service of the nation, contributing to national integration and nation building. It is also good to know that the church is involved in promoting laity movements and women empowerment programs, so that it becomes a people’s Church.
6. Asian Insights to Universal Church: the church in Asia is an open community, an inclusive community and a narrative community in which the borders of religion are very diffuse. Inclusive mission is one in which dialogue of religions and cultures, especially in the context of acute poverty, may broaden the understanding of Christian mission. Here the Church has to make a radical shift from its normative, monolithic identity to one which is narrative, inter-faith. The Church must increasingly learn the art of living with the world community of immense cultural, religious and political diversity as, a humble pilgrim, empowering the movement of reality from within as a ‘servant-leader’. In the globalised scenario the Asian way is very promising and presents a challenging model to the whole Church.
7. Being Missionary in Asia: The Church has to engage in constructing a new identity, in order to become dialogical and ecumenical in the public space. That is to say, Christianity has to become a broader and inclusive cultural presence in society, and thus become a social and religious agency for the transformation of society. Religion is more and more seen as a social and cultural agency to bring about peace grounded in social justice and human rights. Jesus and his Gospel are not the private property of a few but belong to the patrimony of humanity. Doing mission is to explore the creative presence of the Risen One in the Church as well as beyond the boundaries of the Church. The Risen one is unbound and he is ubiquitous, and God the Father is revealing his Son even outside the “blood and flesh”. As Karl Rahner put it, being missionary means to participate in the “Holy Optimism” of God, which prevails in the plurality of reality and being mission-minded means being alert, receptive, witnessing, creative and innovative in the present era of knowledge and media.
1. North Eastern Institute of Culture & Religion (Sanskriti) at Guwahati in Assam-India is organising a National Seminar in collaboration with ‘Anthropological Survey of India’ Kolkata, ‘Indian Council of Historical Research’ Delhi and ‘Indian Council of Social Science Research’ Shillong on “Social Unrest and Peace Initiatives in North East India” from November 20-22, 2009. After the inaugural function, Prof. S. M. Michael SVD, Department of Sociology, University of Mumbai, will deliver the Dr. Stephen Fuchs SVD Memorial Lecture: “SVD Scholars’ Contribution to the Anthropology of India.”
2. Ishvani Kendra, Pune, India is organizing a consultation from December 18-19, 2009 in preparation for the National Seminar next year on the themes: building unity across boundaries for promotion of religious harmony, exploring practical ways by which concerned citizens can nurture peace in their respective areas, striving for integral human development in collaboration with people of good will, exploring ways by which violence, injustice and corruption can be addressed and mother earth and her endangered future: new frontiers of mission today.
1. Coriden, James A., The Rights of Catholics in the Church, New Jersey, New York: Paulist Press, 2007, pp. 145. (Rs.764/-)
This book is a basic reference for those who want to know about or pursue their rights as Catholics. It is designed primarily to promote constructive involvement and equality among the members of the Church, not to encourage litigious attitudes. The author focuses on the lay members of the Roman Catholic Church because the laity seems most in need of knowledge about their rights. However, the rights outlined in this excellent and most accessible book apply equally to all Catholics, including deacons, priests, bishops, and members of religious communities.
2. Mathew, P. J., Know Your Rights – 2, Vadodara: Nyay Darshan, pp. 360. (Rs. 50/- and is available at Ishvani Kendra)
This book, written in a question and answer format, contains some of the laws related to the legal rights of common people, women, workers, minorities and children. Originally, they were published in the form of pamphlets to spread legal literacy. Here they are compiled and published in a book form. It will enable the readers to affirm and assert their legal rights effectively in order to develop themselves as well as our country.
3. Gesch, Patrick F., Mission and Violence, Madang, Papua New Guinea: DWU Press, 2009, pp. 394. (Rs.700/- including postage and is available at Ishvani Kendra)
This book takes up the concern of mission researchers throughout the Asia-Pacific region that the work of mission today is being done in a world which is increasingly aware of violent structures and violent deeds on every side. The approach of the missiological researchers generally was to show the unreasonable nature of violent ways of life and to demonstrate the call to serve the Mission of God to his violent world. These papers represent missionary views of violence and responses to violence.
4. McGrath, Alister E., Christian Spirituality: An Introduction, Singapore: Blackwell Publishing, 2009, pp.204. (Rs.2552/-)
This text meets the need for a clear, informative, helpful and well-written introduction to Christian spirituality. It introduces this area of Christian theology as a serious and exciting area of study to those encountering it for the first time. It builds on the huge success of earlier texts in the area of Christian thought and practice by the same author, and is based on seven years’ experience of teaching its themes. It ably and accurately provides information that will help those unfamiliar with the Christian tradition to engage with classical texts on spirituality.
5. Kirk, J. Andrew, Mission under Scrutiny: Confronting Current Challenges, London: Darton, Longman and Todd Ltd., 2006, pp.227. (Rs.1,348/-)
In this book, the author has selected a variety of significant and sensitive themes for thoughtful consideration. They are all controversial in different ways. Is not dialogue with ‘secular faith’ more important in some societies than inter-religious dialogue? Is it legitimate to invite adherents of different religions to follow Jesus? What role have Christians played in advocating violence but also in being agents of peace and reconciliation? What might Christian mission look like in a world post everything? Situating mission in a context that is post-modern, post-Christian and post-Western, Kirk argues that Churches and Christians need to face these, and other, questions.
6. Pushparajan, A., Second Vatican Council on Dialogue, Bangalore:SFS Publications, 2009, pp.114. (Rs.55/- and is also available at Ishvani Kendra)
An original exploration of the Conciliar documents, breaking the apparent dichotomy of liberation versus dialogue and integrating liberation, dialogue and inculturation into a single ‘Mission of Dialogue’.
All at Ishvani Kendra wish our Mission Scan readers, a happy CHRISTMAS and a wonderful NEW YEAR: May Christmas hold for you the love and happiness, you give to others, all year through!
Dr. Joy Thomas, SVD (Director)
Please forward this Mission Scan to any of your friends and acquaintances.