Br. John Antony and I are into the fourth week of our visitations of the Vice Province of Andhra Pradesh-Orissa, the Vice Province of Pavanathma and the Province of St. Joseph-Kerala, where we are currently working. It has been a fascinating experience for me. The culture and social situation of India is so different from that of the United States so it has been interesting to see how the Capuchins in India have adapted the charism to their situation.
Kerala is home to the oldest Christian community in India, which is said to have been founded by St. Thomas the Apostle. The Church is very developed here. Both dioceses and religious congregations have been running educational institutions here for a long time. The schools are recognized by Hindus, Muslims and Christians alike as being among the best in the country. Because of this commitment, Kerala has the highest rate of literacy among all the states in India. The Church also has many hospitals, clinics and social service centers in Kerala. Today, you will find nurses from Kerala working in hospitals all over the world.
The Capuchins in Kerala directly or indirectly administer a few elementary schools in Kerala, especially in the north. For the most part, however, this sector is already well covered by other congregations. Due to the large number of vocations coming from Kerala, both for religious orders and the diocesan priesthood, Capuchins are only rarely needed to work in parishes. In some dioceses, in fact, bishops are reluctant to assign any parishes to religious congregations. As a result, Capuchins in Kerala work mostly in the area of evangelization. Preaching parish missions occupies many of the friars. This provides a lot of exposure to the friars, which is one of the reasons they are so successful in promoting vocations. The Province also has many missionaries working throughout the world.
The area of northern Kerala, where the Vice Province of Pavanathma is located, was opened for settlement only a few decades ago. Many people from southern Kerala moved there in order to buy land. As a result, though there are many Catholics there, the Church is less developed. Religious orders, therefore, are more likely to be asked to undertake parish ministry. The Capuchins there have a few parishes, but they are also heavily involved in ministry to the poorest of the poor. I was very impressed by the homes for destitute men and women, the AIDS hospice and the orphanage that they administer.
The Church in Andhra Pradesh, as a whole, is also less developed than in southern Kerala. There, schools are still in great demand. Accordingly, the friars currently administer two elementary schools, which are attached to their parishes. They also have care of several other parishes in the state. Very early in the history of the Capuchin mission in Andhra Pradesh-Orissa, the Province of St. Joseph-Kerala began a seminary at the request of the local bishop. This institute of philosophy and theology now has over 300 students from several dioceses and religious congregations of men and women. Though it is a young jurisdiction, the Vice Province of Andhra Pradesh-Orissa is growing quickly.
25 July 2007
01 July 2007
A visit to India
On July 2nd, I leave for a month-long visit to the Vice Provinces of Andhra Pradesh-Orissa and Pavanathma, and the Province of Kerala-St. Joseph. This will be only my second time in India; the first was over ten years ago. Those ten years have been a time of great change in India so it will be interesting to compare the two experiences. I must admit to being a little apprehensive about the trip—foreign foods and customs aren't as exciting to me as they once were. On the other hand, the hospitality of the Indian brothers is legendary so I do not expect any major problems.
With over 1300 friars and a high rate of growth, India has become an important source of growth and vitality for the Order. Indian provinces have not only opened presences in new areas of India and begun new missions in Africa, but are supplying missionaries to many already-established missions and even to some long-existing provinces. That alone makes it in interesting place to visit.
I also have a special interest in India because it is one of the countries of the world where the Order has been less successful in attracting candidates to the non-cleric state. (I purposely use the term "non-cleric" here rather than "lay" because it is the preferred term in India. That is the subject for another post.) There have been many reasons given for this situation—it is a culture that values education and status, for instance—but there are many cultures that value education and still regularly receive candidates who choose to be non-clerics. I would like to understand what is different about India in this regard.
I do not mean this as a criticism of the Indian friars. If after careful discernment one feels called to the priesthood, who am I to say that they made a bad choice? Furthermore, the non-cleric brothers from India that I have known have all been wonderful friars. In a sense, it does not even matter whether a friar is a priest or a non-cleric since we all have the same vocation. On the other hand, I believe that the existence of non-cleric brothers is essential to the spirit of the Order. When the non-cleric element of our charism is proportionally small in one of the largest and fastest-growing countries of the Order, I become concerned.
Or am I overreacting?
With over 1300 friars and a high rate of growth, India has become an important source of growth and vitality for the Order. Indian provinces have not only opened presences in new areas of India and begun new missions in Africa, but are supplying missionaries to many already-established missions and even to some long-existing provinces. That alone makes it in interesting place to visit.
I also have a special interest in India because it is one of the countries of the world where the Order has been less successful in attracting candidates to the non-cleric state. (I purposely use the term "non-cleric" here rather than "lay" because it is the preferred term in India. That is the subject for another post.) There have been many reasons given for this situation—it is a culture that values education and status, for instance—but there are many cultures that value education and still regularly receive candidates who choose to be non-clerics. I would like to understand what is different about India in this regard.
I do not mean this as a criticism of the Indian friars. If after careful discernment one feels called to the priesthood, who am I to say that they made a bad choice? Furthermore, the non-cleric brothers from India that I have known have all been wonderful friars. In a sense, it does not even matter whether a friar is a priest or a non-cleric since we all have the same vocation. On the other hand, I believe that the existence of non-cleric brothers is essential to the spirit of the Order. When the non-cleric element of our charism is proportionally small in one of the largest and fastest-growing countries of the Order, I become concerned.
Or am I overreacting?
15 May 2007
Getting to know you
Since being elected general definitor, I have presided at two provincial chapters (Mid-America and Central Canada), attended one NAPCC meeting and completed the visitation of one province (Central Canada). This hardly qualifies me to draw general conclusions about the area of the Order I serve, but I want to address one topic seems to keep arising—how to handle the diminishment and aging of our provinces.
At the recently-concluded chapter of the Central Canadian Province, the friars made the courageous decision to begin moving toward much greater collaboration, and possibly even amalgamation with another province. Their discussions could have been used as a case study of Kubler-Ross' five stages of grief. I did not hear much anger, but there were certainly traces of denial, bargaining, depression and acceptance. Actually, there was much more acceptance than I had expected—clearly, they have been contemplating this issue for some time already.
During the General Chapter, one of the topics that the NAPCC committed itself to discuss during the present sexennium was the reorganization of the number of jurisdictions in the Conference. The topic came up at the fall 2006 meeting, but was tabled until the spring 2007 meeting. At the spring 2007 meeting, we ran out of time so tabled it until the fall meeting (with the suggestion of bringing in a speaker to address the issue). Perhaps I am reading too much into it, but I sense some reluctance on the part of the members of NAPCC to tackle this issue.
No one was talking about amalgamation at the chapter of the Mid-America Province (in the interest of full disclosure, this is the province to which I belong). The work of the chapter, however, was to prepare the friars for the unavoidable changes that will need to be made because of the province's declining numbers and increasing median age. A study I did a few years ago projected that the number of friars in the province will fall to about 40 before it finally levels off—provided that we get and keep at least one new vocation every year. It is clear to me that my province will also need to start talking about an amalgamation in the near future.
Unless there is a sudden and massive change in the number of vocations to the Order, all the provinces of the NAPCC will eventually face this discussion. It is not an easy discussion to have. It evokes failure (Why don't more young men want to join us?). It threatens our carefully cultivated identity (We're more traditional/progressive than they are. We're more scholarly/ministerally active/social justice oriented/fraternal/contemplative than they are.). It upsets the balances and compromises that we have spent years putting into place in our provinces.
Most of all, talk of combining with another province evokes a fear of the unknown. I imagine it is similar to what a young man and woman must have experienced when their parents announced that they had arranged a marriage. I am no stranger to the provinces of the NAPCC. As the Executive Secretary of the Conference for several years, I had the opportunity to travel to all the provinces and meet many past and present provincials and vicars. I met other friars while working on Capuchin Heritage Programs in Italy. Still, there are many friars that I have never met, and many more that I do not really know well. Most of the friars of any given province in the NAPCC know only a handful of friars in the other provinces. This, I believe, is the real source of the distrust of other provinces and of the fear of further collaboration. The common novitiate will be a great help in overcoming some of this fear and distrust, but it only reaches the youngest friars. Maybe it is time to organize some opportunities for the older friars of our provinces to meet one another. In fact, as the first step toward joining with another province, the Province of Central Canada resolved at its chapter to organize gatherings between its friars and those of the Quebec and Detroit Provinces. The Heritage Program once served this purpose, albeit unconsciously, but the number of friars making the Program has been decreasing for the past ten years of so. Either the Heritage Program needs to be revitalized or another means of increasing contacts between provinces needs to be found. Could provinces hold a joint retreat, for instance?
It's an idea. What do you think?
At the recently-concluded chapter of the Central Canadian Province, the friars made the courageous decision to begin moving toward much greater collaboration, and possibly even amalgamation with another province. Their discussions could have been used as a case study of Kubler-Ross' five stages of grief. I did not hear much anger, but there were certainly traces of denial, bargaining, depression and acceptance. Actually, there was much more acceptance than I had expected—clearly, they have been contemplating this issue for some time already.
During the General Chapter, one of the topics that the NAPCC committed itself to discuss during the present sexennium was the reorganization of the number of jurisdictions in the Conference. The topic came up at the fall 2006 meeting, but was tabled until the spring 2007 meeting. At the spring 2007 meeting, we ran out of time so tabled it until the fall meeting (with the suggestion of bringing in a speaker to address the issue). Perhaps I am reading too much into it, but I sense some reluctance on the part of the members of NAPCC to tackle this issue.
No one was talking about amalgamation at the chapter of the Mid-America Province (in the interest of full disclosure, this is the province to which I belong). The work of the chapter, however, was to prepare the friars for the unavoidable changes that will need to be made because of the province's declining numbers and increasing median age. A study I did a few years ago projected that the number of friars in the province will fall to about 40 before it finally levels off—provided that we get and keep at least one new vocation every year. It is clear to me that my province will also need to start talking about an amalgamation in the near future.
Unless there is a sudden and massive change in the number of vocations to the Order, all the provinces of the NAPCC will eventually face this discussion. It is not an easy discussion to have. It evokes failure (Why don't more young men want to join us?). It threatens our carefully cultivated identity (We're more traditional/progressive than they are. We're more scholarly/ministerally active/social justice oriented/fraternal/contemplative than they are.). It upsets the balances and compromises that we have spent years putting into place in our provinces.
Most of all, talk of combining with another province evokes a fear of the unknown. I imagine it is similar to what a young man and woman must have experienced when their parents announced that they had arranged a marriage. I am no stranger to the provinces of the NAPCC. As the Executive Secretary of the Conference for several years, I had the opportunity to travel to all the provinces and meet many past and present provincials and vicars. I met other friars while working on Capuchin Heritage Programs in Italy. Still, there are many friars that I have never met, and many more that I do not really know well. Most of the friars of any given province in the NAPCC know only a handful of friars in the other provinces. This, I believe, is the real source of the distrust of other provinces and of the fear of further collaboration. The common novitiate will be a great help in overcoming some of this fear and distrust, but it only reaches the youngest friars. Maybe it is time to organize some opportunities for the older friars of our provinces to meet one another. In fact, as the first step toward joining with another province, the Province of Central Canada resolved at its chapter to organize gatherings between its friars and those of the Quebec and Detroit Provinces. The Heritage Program once served this purpose, albeit unconsciously, but the number of friars making the Program has been decreasing for the past ten years of so. Either the Heritage Program needs to be revitalized or another means of increasing contacts between provinces needs to be found. Could provinces hold a joint retreat, for instance?
It's an idea. What do you think?
30 April 2007
Some people...
seem to think there is a rule stating that a blog must have at least one entry each month. I, however, would never stoop to posting an entry merely for the sake of having an entry.
25 March 2007
Welcome
Welcome to my blog, “Just a Brother”, or JAB, for short.
You may find the title a little provocative. I hope so; otherwise all the time I spent thinking it up was wasted. Let’s talk about the title a while (actually, I’ll write about it; you’ll sit quietly and read).
I have been asked many times during my nearly 27 years of religious life if I was a priest. When I replied that I was not, the person often responded with, “So, you’re just a brother then”. One person actually responded by saying, “Don’t worry. You’ll make it someday!” I suppose I felt a little offended the first couple of times this happened, taking the response to mean that the questioner did not value my form of life. It does not bother me any longer, however. Most of the people who respond in this way, I believe, are not making a value judgment. In fact, I now consider it a badge of honor. I am just a brother.
In his acceptance speech after his election at the General Chapter of 2000, our former General Minister, John Corriveau, said words to this effect: “If you want to know how to address me, I’d like you to call me ‘Brother John’, for I consider Brother to be an honorary title.” And why should it not be? After all, Francis of Assisi wished that he and his followers be called brothers, and Jesus became incarnate in order to become our brother. If it is good enough for Jesus and Francis, it is good enough for me!
I am well aware that I was elected to be a General Definitor for all the friars of the Order, not just for the lay brothers. I intend to do that to the best of my abilities. Moreover, I want to avoid recreating the artificial distinctions that the Order has worked so hard to eliminate during the last few decades. At the same time, I cannot ignore the opportunity that I have been given to bring to the General Definitory a view of the Order that may differ from that of a priest-friar. Furthermore, if I can support and encourage in any way this form of life that I love so much, I feel it is my duty to do so.
It is great to be just a brother!
You may find the title a little provocative. I hope so; otherwise all the time I spent thinking it up was wasted. Let’s talk about the title a while (actually, I’ll write about it; you’ll sit quietly and read).
I have been asked many times during my nearly 27 years of religious life if I was a priest. When I replied that I was not, the person often responded with, “So, you’re just a brother then”. One person actually responded by saying, “Don’t worry. You’ll make it someday!” I suppose I felt a little offended the first couple of times this happened, taking the response to mean that the questioner did not value my form of life. It does not bother me any longer, however. Most of the people who respond in this way, I believe, are not making a value judgment. In fact, I now consider it a badge of honor. I am just a brother.
In his acceptance speech after his election at the General Chapter of 2000, our former General Minister, John Corriveau, said words to this effect: “If you want to know how to address me, I’d like you to call me ‘Brother John’, for I consider Brother to be an honorary title.” And why should it not be? After all, Francis of Assisi wished that he and his followers be called brothers, and Jesus became incarnate in order to become our brother. If it is good enough for Jesus and Francis, it is good enough for me!
I am well aware that I was elected to be a General Definitor for all the friars of the Order, not just for the lay brothers. I intend to do that to the best of my abilities. Moreover, I want to avoid recreating the artificial distinctions that the Order has worked so hard to eliminate during the last few decades. At the same time, I cannot ignore the opportunity that I have been given to bring to the General Definitory a view of the Order that may differ from that of a priest-friar. Furthermore, if I can support and encourage in any way this form of life that I love so much, I feel it is my duty to do so.
It is great to be just a brother!
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