Contribution of Christian Missionaries in India
Author : Camil Parkhe
19. Fr. Matthew Lederle, a proponent of inter-religious dialogue
This incident dates back to 1966. A function was organised in Pune to release a collection of hymns written by the medieval Maharashtrian poet-saint Sant Tukaram. The then Speaker of the Maharashtra State Assembly, Balasaheb Bharde, was in the chair. Bharde, a freedom fighter, was also an authority on Marathi sants' literature and was a veteran kirtankar. The compere announced, "and now Father Matthew Lederle will speak on Sant Tukaram's Gatha (hymns)."
Following the announcement, a European stood up to speak. He was wearing a kurta- pajama. Most of the audience expected him to speak in English. However, Fr.Lederle began speaking in Marathi. The audience was shocked to hear him talking in fluent Marathi, commenting and analysing Tukaram's famous A bhangas - 'Shevatacha Dees Goad Whawa' (Let the last day be sweet one), in a lucid manner.
Fr. Lederle said - "Sant Tukaram has said 'Let the last day be sweet and a memorable one'. It is my prayer too. On reaching heaven, I will request Sant Tukaram to sing those Abhangas, in his melodious voice. I am indeed deeply impressed by his Abhangas."
The person appreciating Sant Tukaram's Marathi Abhangas was not only German but also a Christian priest. The German was also fascinated by the spiritual works of other Hindu saints like Sant Dnyandeo and Sant Namdeo.
He, along with Fr. Guy Deleury, a French Jesuit, and Achyutrao Apte, a social worker and a founder of the Vidyarthi Sahayyak Samiti, had established Snehasadan Ashram, an institute for inter-religious dialogue on the banks of the river Mutha in Pune. Since his arrival in India and ordination as a priest, he had chosen the historic Pune city for his work. He learnt the local language, started interacting with the local people and started inter-religious dialogue to help people appreciate and understand each other.
Many people found it strange and sometimes, a bit suspicious, that a Catholic priest was not only taking keen interest in Hindu philosophy and forms of worships but also attempting to adopt some Hindu traditions and concepts, which did not contradict his Christian beliefs.
Lederle was born in Germany on 13 March 1926. Adolf Hitler, the Nazi leader, had assumed political power in Germany. Having won power in Germany, Hitler planned to invade other nations in Europe and its neighbourhood. As per the then prevalent proscription rule in Germany, it was his duty to serve in his country's army for some time. Young Matthew Lederle, like all other able bodied youths of his country, was compelled to join the army and follow the diktats of their Nazi leaders.
The wild ambitions of Hitler and other fascist leaders led to the outbreak of the Second World War. Young Lederle, along with other German soldiers, fought the battle against the Allied forces led by America. The Second World War ended with the defeat of the Nazis. Unable to face his impending humiliation, Hitler committed suicide. The squad in which Lederle served comprised of 85 soldiers but when the cease-fire was announced, it was left with only three soldiers including Lederle.
After the cease-fire, the Allied forces captured Lederle as a prisoner of war. His first attempt to escape from the prisoners' camp failed but he succeeded in his second attempt. He fled stealthily from the camp and swam across a river in the biting cold of the winter. Later, he disguised himself and reached his home safe and sound.
After the hostilities of the war had subsided, Lederle opted for a different path. He joined the Society of Jesus in 1949 to become a priest and within two years he opted for the Pune-Goa Jesuit vice-province in India as the place for his life's mission. He was merely 26 years old when he reached India.
While continuing his studies for priesthood, Lederle for some days stayed at Sangamner, Rahata and Kendal in Ahmednagar district and took lessons in Marathi language. He was ordained a priest in Pune in 1957.
He was by now well versed in Marathi, having obtained a post-graduate degree in Marathi of the University of Pune. He also secured a doctorate of the University for which his thesis was 'Philosophical trends in modern Maharashtra.' Lederle lived in Pune for almost 25 years.
India is a birthplace of four religions, Hinduism, Jainism, Buddhism and Sikhism. Islam and Christianity have also originated in Asia. Though St Thomas, an apostle of Jesus Christ, preached Christianity in Kerala 2,000 years back, the gospel reached the other parts of India much later with the arrival of western missionaries. This has led to a widespread misconception that Christianity is a western religion and that all its followers are deeply influenced by western culture, lifestyle and ideology.
Fr. Lederle was of the opinion that local culture and Christian doctrines and beliefs can be compatible, they need not be contradictory in all respects. In his lectures and writings, he emphasised that an Indian Christian can practice his religion without giving up the local culture. This was the principle of inculturation advocated strongly by the Catholic Church especially after the second Vatican Council held in the early 1960s.
For example, Fr. Lederle maintained that a married Maharashtrian Christian woman need not give up the local tradition of applying kumkum on her forehead or wearing colourful bangles on her wrists. These local cultural traditions have nothing to do with religious beliefs or doctrines and the local people should be encouraged to continue them even after their conversion to Christianity, he argued.
The second Vatican Council, convened by Pope John XVIII ushered in fresh reforms in the Catholic Church. This council, attended by the Church's theologians and leaders from all over the world, also changed the perspective of the Catholic Church towards other religions. This Council strongly advocated dialogues with other religions and encouraged appreciation of certain principles and cultural practices found in other religions, which were not necessarily against the Christian doctrines and faith. Fr Lederle's Snehasadan in Pune was established as an ashram for inter-religious dialogue.
Every year thousands of pilgrims from different parts of western Maharashtra undertake a pilgrimage on foot to the Vitthal temple at Pandharpur in Solapur district. This annual pilgrimage, called Vari, is one of the important religious traditions of Maharashtra. Fr Lederle once joined the Varkaris in Pune, mingling with the men and women, mostly from rural areas, singing bhajans to the accompaniment of the cymbals and mrudungs as they walked for 11 days to cover the 180 km distance to Pandharpur. This was his way of trying to understand and appreciate the local tradition of pilgrimage.
When he shifted to Panaji as the provincial of the Goa-Pune Jesuit province in 1985, I had interviewed him as a reporter for the local newspaper, The Navhind Times. Before I arrived at the Jesuit House for the interview, Fr. Lederle had scribbled some notes on some issues to make my work easier. The interview was mainly based on the Catholic Church's inculturation policy, his pet topic. I have still preserved those notes.
"Inculturation means," Fr. Lederle wrote, “that a religion, here Christianity, wishes to become a part of a culture, to promote what is good in a culture, not to destroy it. This recognises that there are many good things in a culture, society, religion and it is worthwhile to know it and to benefit from it. Now people know much more about each other, they live close together, we have become much more of a one family. So we have to find ways to live together as friends and brothers and sisters - not as enemies. It is important that those who believe in God should give support to each other, so that modern society is not without God."
"Inculturation is also based on the understanding that, as Pope John XXIII said, it is better to praise what is good than condemn what is evil. Naturally, there are times when we have to condemn evils in society, also in our own."
On the issue of why Christianity is interested in Christianity, he wrote: “Christianity looks at Jesus Christ, its founder, and accepts him as Divine Lord and Saviour. He became fully human in his own nation and culture, the Jewish nation. Christians, therefore, see it as their task not to become all like Jews but to be fully members of their own respective culture, to become Europeans in Europe, Japanese in Japan, and Indians in India. Christianity was born in Asia; when it came to Europe, for example, it became in many of its cultural forms very much European."
Often, people belonging to different religions and sects are totally ignorant about each other's religious beliefs and traditions although they may have lived as neighbours in harmony for several years. Throughout his life, Fr. Lederle strived for inter-religious dialogue and cooperation, for helping people to understand one another's religious values, ideologies and culture. This was one of the goals of the Snehasadan ashram founded in 1969.
In a preface to Lederle's book, 'Christian Paintings in India through the centuries', veteran artist Jyoti Sahi has said: "One is struck by how deeply Fr. Lederle had committed himself to a post-Vatican II Council understanding of the Church in the world. It is also this concern for the Indian Church, lived in humble local parishes that drew Fr. Lederle to reflect deeply on the role of ashrams in the church. Lederle's concern with Indian Christian art must be seen within the context of his interest in the inculturation of the Church generally. This also led to his involvement in the Christian ashram movement. For him the important point about ashrams was not so much the Guru, or the search for the Absolute, but a deep and meaningful dialogue with people of other faiths, particularly Hindus in the Indian context. He liked to make his retreat with people of different faiths. Once he chose as his retreat the nature-cure ashram of Acharya Vinoba Bhave's brother near Poona. Another time, he went to Shanti Niketan. For his 'dialogue' was not just on the verbal level: it was something to be lived in the community."
After his elevation as provincial of the Goa-Pune province in 1985, he had to move to Panaji, the capital of Goa, the headquarters of the then Goa-Pune Jesuit province. Fr. Lederle had come to be so closely identified with Pune that when he moved to Goa, the editor of the Panaji-based Marathi daily 'Gomantak', Narayan Athawale, wrote an editorial 'Welcome to a Punekar (Puneite) in Goa'. (Athavale was later elected as a Shiv Sena nominee from Mumbai to the Lok Sabha).
When he was in Pune, Fr. Lederle and his Snehasadan ashram had developed close association with eminent personalities from different fields. These personalities included socialist stalwarts like S. M. Joshi, Achyutrao Patwardhan, former High Commissioner to U. K. Nanasaheb (N. G.) Goray, and former Union Minister Mohan Dharia. While describing Fr. Lederle's personality, senior humourist P. L. Deshpande had said - 'There are some people who take a place in your heart in their first meeting itself. Fr. Lederle was a philosophy scholar. Though born in Germany, due to his humanitarian attitude, he became a citizen of the entire world. Such personalities are indeed beyond the stamp of citizenships on passports!'
Fr. Lederle had not confined his work to any particular field. He had associated himself with literature, philosophy, theology, social counseling and arts. He encouraged modern Indian Christian art. The Indian Christian art has its own unique style and hence it has its own place in Indian art. One of its motivators was Fr Lederle himself. He encouraged many Christian and non- Christian artists like Gemini Roy, Jyoti Sahi, Sister Claire, for projecting Christian theology in the framework of Indian culture and philosophy. Lederle through the 'Art India' organisation in Pune, got Christmas greeting cards prepared, depicting Jesus Christ in a saffron gown, Mother Mary draped like an Indian woman and incorporating Indian symbols like Swastika, oil lamps, lotus and rangolis artistically. He made these cards popular both in India and abroad.
In his book 'Christian Paintings in India through the centuries', Lederle has discussed the Indian Christian art form since the last 2,000 years. He delivered lectures on Indian Christian art during the commemoration lectures series organised by Heras Institute of Indian History, Mumbai; in 1984.These lectures were compiled in a book, which was published after his demise.
In this lecture series, Lederle threw light on Christian art forms in Kerala during ancient times, in Goa during the medieval times, the one in Mughal courts, and even the contribution by Christian and non-Christian artists like M. F. Hussain in the twentieth century.
In keeping with the principle of inculturation, Fr. Lederle believed the Christian form of worship and lifestyle should be blended with the local culture. He wrote in his book 'Christian Painting in India': "Christianity goes back to an historic event, to a founder who lived in a specific time in a specific country, who ate the food of his region, spoke the language of his people, was inter-woven into the total human context. When the question came up of whether Christ should be painted in Indian style as regards colour of his skin, hair, dress, etc., some felt by so doing so one would betray the historic roots of this religion. Would one, for example, paint Alexander in the dress of an Indian warrior? Or would a Hindu who goes to the west portray Krishna, Shiva in western dress? The question is not too irrelevant. Christ for Christians is not only a human person; he is the object of their devotion and adoration. But again this is exactly why presentations of Christ through the centuries have been adapted to various cultures and trends and as gifted artists saw him in their intuition. Christians were not only and not primarily concerned with the Jesus of History but about the Jesus of their Faith. It is the Christ through whom they pray and whom they know is present in their hearts. Besides art has never been a photographic presentation of an event. As there grew a deepened awareness that the roots of the Christian people are in their own respective country, whether in Asia, Africa or any other continent, and a conscious identification with the whole of the respective country, this would show itself also in art." (Pages 71 and 72)
Christian art in Goa is definitely Portuguese-inspired, but it has incorporated Indian elements created to a large extent by Indian artists, says Fr. Lederle. He wrote in his above-mentioned book: "We have claimed the Greek-inspired Gandhara art and the various Islam-inspired forms of art as Indian, namely the figure of Buddha and the building of the Taj Mahal. Even if we admit that the art of Goa is somewhat aloof from the broader Indian contest, we have neglected to claim Indo-Portuguese baroque as belonging to the heritage of Indian traditions. There is every right to do this! And in doing this a beautiful new stream is added to the broad river of Indian culture. (Page 53)
Lederle insisted that the lifestyle of persons in his 'Snehasadan' ashram should be like persons living in a hermitage. Since Snehasadan was located in Shaniwar Peth, a central part of Pune, meals in Snehasadan were always pure vegetarian in keeping with the food habits of the majority people in the neighbourhood. He also appealed that all the dealings in this ashram should be in the local language, Marathi. Fr. Lederle had wished that there should be at least a 100 ashrams run by the Catholic churches in the country and these should completely blend with the local religion and culture. There should be an interaction on ideological and intellectual level with people from different religions.
Fr. Lederle motivated many artists to draw pictures on Christian themes with the background of Indian culture. Senior artist Jyoti Sahi in his preface to the book 'Christian Paintings in India through the centuries' has written a detailed account of the same. Paying tribute to Lederle, Sahi has written:
"Thinking of Fr. Lederle's attitude towards art and culture, one is impressed by the breadth of his vision, his truly universal Catholic outlook. He was deeply committed to the church, but there was nothing narrow or sectarian about him. He was a very friendly man. And I do believe that herein lies key to his character - he was one of those whom, we could call a "Universal Brother". Fr. Lederle wanted art to be an expression of that universal brotherhood - a real dialogue between people of different cultures. He did not appreciate just Indian culture; he was a lover and an admirer of his own Western culture. In Europe he showed to me treasures of Western Christian art with the same joy that in India he had shared with me the paintings of Angelo da Fonseca. It was his capacity for enthusiasm that always impressed others. He wanted to appreciate and admire everything. He was interested in modern Indian art, but he realised that it was not enough just to go back to the past. Being a good historian he knew that it is essential to discover the link with the past to feel part of a tradition. However, we must also respond creatively to the present and realise that one of the essential elements of being historical creatures is the uniqueness of our present situation, which demands from us a radically new approach to the culture and times in which we live."
Paying tributes to Fr. Lederle, Sahi says that “in trying to outline Fr. Lederle's personal contribution to the growth of Indian Christian art, I would like to mention that for many of us artists he was a "Father" in a very special way. Fr. Lederle's approach to art and artists has been essentially a pastoral one. His close friendship with artists like Angelo da Fonseca, Sr. Genevieve and Sr. Claire has been a constant source of encouragement to these and many other artists, including myself. I can say that I would never have been able to contribute my own creativity to the Church if it had not been for the constant care and guidance of Fr. Lederle. In this way, he had not only helped many artists, but also encouraged them to make a creative and fulfilling contribution to the life of the Church in India."
Fr. Lederle's ashram - Snehasadan- became a centre in Pune for cultural, religious and social interaction. Although, the Jesuits were running this ashram, Fr. Lederle allowed the use of the hall and other facilities to all irrespective of their religion, caste, or ideology. The main objective of the ashram was inter-religious harmony and interaction. A nominal fee was charged for its use. Thus various institutions and organisations in Pune working in the fields of theatre, art, literature etc. got a platform for their activities. Therefore, many amateur theatre groups could organise the first shows of their experimental plays in Snehasadan. Even after Fr. Lederle's demise, Snehasadan has continued its tradition of patronage to such organisations and individuals.
Fr. Lederle's concern for inter-religious dialogue and exchange can be best highlighted by the last few sentences in his above-mentioned book. He says: "It is the ideal that religion and art be not separated but meet in a creative endeavor. It is a hopeful sign that a church in Dadar, Bombay, has been designed by the well-known architect, Charles Correa, and that the commission for the painting of the ceiling was given to the outstanding painter, M. F. Hussein. Charles Correa is a Catholic and M. F. Hussein is a Muslim!"
It was expected that after he moved to Goa as the provincial of the Goa-Pune diocese, Fr. Lederle would work there for inter-religious harmony and inculturation among the local Christians. Goa was under Portuguese regime for almost 450 years and as a result, the local Christian community was heavily influenced by the Western culture. Like other States in the country, here, too there was little religious and cultural interaction and exchange among different communities. Lederle however did not have an opportunity to offer his contribution in Goa on this front. He had taken over as the Jesuit Provincial on June 21, 1985. Almost a year later, on June 8, 1986, he died of a heart attack while swimming at Calangute in Goa. His mortal remains were brought to Pune - the city with which he had come to be identified - and interred.
References:
1. 'Christian Paintings in India through the Centuries', by Matthew Lederle (S.J.) Heras Institute of Indian History and Culture, St. Xaviour's College, Mumbai, 400 001 and Gujarat Sahitya Prakash, Anand, Gujarat 388 001
2. 'Uttung' (Marathi)- Camil Parkhe, Pushpa Prakashan Ltd, Pune (June 1993).
Author : Camil Parkhe
19. Fr. Matthew Lederle, a proponent of inter-religious dialogue
This incident dates back to 1966. A function was organised in Pune to release a collection of hymns written by the medieval Maharashtrian poet-saint Sant Tukaram. The then Speaker of the Maharashtra State Assembly, Balasaheb Bharde, was in the chair. Bharde, a freedom fighter, was also an authority on Marathi sants' literature and was a veteran kirtankar. The compere announced, "and now Father Matthew Lederle will speak on Sant Tukaram's Gatha (hymns)."
Following the announcement, a European stood up to speak. He was wearing a kurta- pajama. Most of the audience expected him to speak in English. However, Fr.Lederle began speaking in Marathi. The audience was shocked to hear him talking in fluent Marathi, commenting and analysing Tukaram's famous A bhangas - 'Shevatacha Dees Goad Whawa' (Let the last day be sweet one), in a lucid manner.
Fr. Lederle said - "Sant Tukaram has said 'Let the last day be sweet and a memorable one'. It is my prayer too. On reaching heaven, I will request Sant Tukaram to sing those Abhangas, in his melodious voice. I am indeed deeply impressed by his Abhangas."
The person appreciating Sant Tukaram's Marathi Abhangas was not only German but also a Christian priest. The German was also fascinated by the spiritual works of other Hindu saints like Sant Dnyandeo and Sant Namdeo.
He, along with Fr. Guy Deleury, a French Jesuit, and Achyutrao Apte, a social worker and a founder of the Vidyarthi Sahayyak Samiti, had established Snehasadan Ashram, an institute for inter-religious dialogue on the banks of the river Mutha in Pune. Since his arrival in India and ordination as a priest, he had chosen the historic Pune city for his work. He learnt the local language, started interacting with the local people and started inter-religious dialogue to help people appreciate and understand each other.
Many people found it strange and sometimes, a bit suspicious, that a Catholic priest was not only taking keen interest in Hindu philosophy and forms of worships but also attempting to adopt some Hindu traditions and concepts, which did not contradict his Christian beliefs.
Lederle was born in Germany on 13 March 1926. Adolf Hitler, the Nazi leader, had assumed political power in Germany. Having won power in Germany, Hitler planned to invade other nations in Europe and its neighbourhood. As per the then prevalent proscription rule in Germany, it was his duty to serve in his country's army for some time. Young Matthew Lederle, like all other able bodied youths of his country, was compelled to join the army and follow the diktats of their Nazi leaders.
The wild ambitions of Hitler and other fascist leaders led to the outbreak of the Second World War. Young Lederle, along with other German soldiers, fought the battle against the Allied forces led by America. The Second World War ended with the defeat of the Nazis. Unable to face his impending humiliation, Hitler committed suicide. The squad in which Lederle served comprised of 85 soldiers but when the cease-fire was announced, it was left with only three soldiers including Lederle.
After the cease-fire, the Allied forces captured Lederle as a prisoner of war. His first attempt to escape from the prisoners' camp failed but he succeeded in his second attempt. He fled stealthily from the camp and swam across a river in the biting cold of the winter. Later, he disguised himself and reached his home safe and sound.
After the hostilities of the war had subsided, Lederle opted for a different path. He joined the Society of Jesus in 1949 to become a priest and within two years he opted for the Pune-Goa Jesuit vice-province in India as the place for his life's mission. He was merely 26 years old when he reached India.
While continuing his studies for priesthood, Lederle for some days stayed at Sangamner, Rahata and Kendal in Ahmednagar district and took lessons in Marathi language. He was ordained a priest in Pune in 1957.
He was by now well versed in Marathi, having obtained a post-graduate degree in Marathi of the University of Pune. He also secured a doctorate of the University for which his thesis was 'Philosophical trends in modern Maharashtra.' Lederle lived in Pune for almost 25 years.
India is a birthplace of four religions, Hinduism, Jainism, Buddhism and Sikhism. Islam and Christianity have also originated in Asia. Though St Thomas, an apostle of Jesus Christ, preached Christianity in Kerala 2,000 years back, the gospel reached the other parts of India much later with the arrival of western missionaries. This has led to a widespread misconception that Christianity is a western religion and that all its followers are deeply influenced by western culture, lifestyle and ideology.
Fr. Lederle was of the opinion that local culture and Christian doctrines and beliefs can be compatible, they need not be contradictory in all respects. In his lectures and writings, he emphasised that an Indian Christian can practice his religion without giving up the local culture. This was the principle of inculturation advocated strongly by the Catholic Church especially after the second Vatican Council held in the early 1960s.
For example, Fr. Lederle maintained that a married Maharashtrian Christian woman need not give up the local tradition of applying kumkum on her forehead or wearing colourful bangles on her wrists. These local cultural traditions have nothing to do with religious beliefs or doctrines and the local people should be encouraged to continue them even after their conversion to Christianity, he argued.
The second Vatican Council, convened by Pope John XVIII ushered in fresh reforms in the Catholic Church. This council, attended by the Church's theologians and leaders from all over the world, also changed the perspective of the Catholic Church towards other religions. This Council strongly advocated dialogues with other religions and encouraged appreciation of certain principles and cultural practices found in other religions, which were not necessarily against the Christian doctrines and faith. Fr Lederle's Snehasadan in Pune was established as an ashram for inter-religious dialogue.
Every year thousands of pilgrims from different parts of western Maharashtra undertake a pilgrimage on foot to the Vitthal temple at Pandharpur in Solapur district. This annual pilgrimage, called Vari, is one of the important religious traditions of Maharashtra. Fr Lederle once joined the Varkaris in Pune, mingling with the men and women, mostly from rural areas, singing bhajans to the accompaniment of the cymbals and mrudungs as they walked for 11 days to cover the 180 km distance to Pandharpur. This was his way of trying to understand and appreciate the local tradition of pilgrimage.
When he shifted to Panaji as the provincial of the Goa-Pune Jesuit province in 1985, I had interviewed him as a reporter for the local newspaper, The Navhind Times. Before I arrived at the Jesuit House for the interview, Fr. Lederle had scribbled some notes on some issues to make my work easier. The interview was mainly based on the Catholic Church's inculturation policy, his pet topic. I have still preserved those notes.
"Inculturation means," Fr. Lederle wrote, “that a religion, here Christianity, wishes to become a part of a culture, to promote what is good in a culture, not to destroy it. This recognises that there are many good things in a culture, society, religion and it is worthwhile to know it and to benefit from it. Now people know much more about each other, they live close together, we have become much more of a one family. So we have to find ways to live together as friends and brothers and sisters - not as enemies. It is important that those who believe in God should give support to each other, so that modern society is not without God."
"Inculturation is also based on the understanding that, as Pope John XXIII said, it is better to praise what is good than condemn what is evil. Naturally, there are times when we have to condemn evils in society, also in our own."
On the issue of why Christianity is interested in Christianity, he wrote: “Christianity looks at Jesus Christ, its founder, and accepts him as Divine Lord and Saviour. He became fully human in his own nation and culture, the Jewish nation. Christians, therefore, see it as their task not to become all like Jews but to be fully members of their own respective culture, to become Europeans in Europe, Japanese in Japan, and Indians in India. Christianity was born in Asia; when it came to Europe, for example, it became in many of its cultural forms very much European."
Often, people belonging to different religions and sects are totally ignorant about each other's religious beliefs and traditions although they may have lived as neighbours in harmony for several years. Throughout his life, Fr. Lederle strived for inter-religious dialogue and cooperation, for helping people to understand one another's religious values, ideologies and culture. This was one of the goals of the Snehasadan ashram founded in 1969.
In a preface to Lederle's book, 'Christian Paintings in India through the centuries', veteran artist Jyoti Sahi has said: "One is struck by how deeply Fr. Lederle had committed himself to a post-Vatican II Council understanding of the Church in the world. It is also this concern for the Indian Church, lived in humble local parishes that drew Fr. Lederle to reflect deeply on the role of ashrams in the church. Lederle's concern with Indian Christian art must be seen within the context of his interest in the inculturation of the Church generally. This also led to his involvement in the Christian ashram movement. For him the important point about ashrams was not so much the Guru, or the search for the Absolute, but a deep and meaningful dialogue with people of other faiths, particularly Hindus in the Indian context. He liked to make his retreat with people of different faiths. Once he chose as his retreat the nature-cure ashram of Acharya Vinoba Bhave's brother near Poona. Another time, he went to Shanti Niketan. For his 'dialogue' was not just on the verbal level: it was something to be lived in the community."
After his elevation as provincial of the Goa-Pune province in 1985, he had to move to Panaji, the capital of Goa, the headquarters of the then Goa-Pune Jesuit province. Fr. Lederle had come to be so closely identified with Pune that when he moved to Goa, the editor of the Panaji-based Marathi daily 'Gomantak', Narayan Athawale, wrote an editorial 'Welcome to a Punekar (Puneite) in Goa'. (Athavale was later elected as a Shiv Sena nominee from Mumbai to the Lok Sabha).
When he was in Pune, Fr. Lederle and his Snehasadan ashram had developed close association with eminent personalities from different fields. These personalities included socialist stalwarts like S. M. Joshi, Achyutrao Patwardhan, former High Commissioner to U. K. Nanasaheb (N. G.) Goray, and former Union Minister Mohan Dharia. While describing Fr. Lederle's personality, senior humourist P. L. Deshpande had said - 'There are some people who take a place in your heart in their first meeting itself. Fr. Lederle was a philosophy scholar. Though born in Germany, due to his humanitarian attitude, he became a citizen of the entire world. Such personalities are indeed beyond the stamp of citizenships on passports!'
Fr. Lederle had not confined his work to any particular field. He had associated himself with literature, philosophy, theology, social counseling and arts. He encouraged modern Indian Christian art. The Indian Christian art has its own unique style and hence it has its own place in Indian art. One of its motivators was Fr Lederle himself. He encouraged many Christian and non- Christian artists like Gemini Roy, Jyoti Sahi, Sister Claire, for projecting Christian theology in the framework of Indian culture and philosophy. Lederle through the 'Art India' organisation in Pune, got Christmas greeting cards prepared, depicting Jesus Christ in a saffron gown, Mother Mary draped like an Indian woman and incorporating Indian symbols like Swastika, oil lamps, lotus and rangolis artistically. He made these cards popular both in India and abroad.
In his book 'Christian Paintings in India through the centuries', Lederle has discussed the Indian Christian art form since the last 2,000 years. He delivered lectures on Indian Christian art during the commemoration lectures series organised by Heras Institute of Indian History, Mumbai; in 1984.These lectures were compiled in a book, which was published after his demise.
In this lecture series, Lederle threw light on Christian art forms in Kerala during ancient times, in Goa during the medieval times, the one in Mughal courts, and even the contribution by Christian and non-Christian artists like M. F. Hussain in the twentieth century.
In keeping with the principle of inculturation, Fr. Lederle believed the Christian form of worship and lifestyle should be blended with the local culture. He wrote in his book 'Christian Painting in India': "Christianity goes back to an historic event, to a founder who lived in a specific time in a specific country, who ate the food of his region, spoke the language of his people, was inter-woven into the total human context. When the question came up of whether Christ should be painted in Indian style as regards colour of his skin, hair, dress, etc., some felt by so doing so one would betray the historic roots of this religion. Would one, for example, paint Alexander in the dress of an Indian warrior? Or would a Hindu who goes to the west portray Krishna, Shiva in western dress? The question is not too irrelevant. Christ for Christians is not only a human person; he is the object of their devotion and adoration. But again this is exactly why presentations of Christ through the centuries have been adapted to various cultures and trends and as gifted artists saw him in their intuition. Christians were not only and not primarily concerned with the Jesus of History but about the Jesus of their Faith. It is the Christ through whom they pray and whom they know is present in their hearts. Besides art has never been a photographic presentation of an event. As there grew a deepened awareness that the roots of the Christian people are in their own respective country, whether in Asia, Africa or any other continent, and a conscious identification with the whole of the respective country, this would show itself also in art." (Pages 71 and 72)
Christian art in Goa is definitely Portuguese-inspired, but it has incorporated Indian elements created to a large extent by Indian artists, says Fr. Lederle. He wrote in his above-mentioned book: "We have claimed the Greek-inspired Gandhara art and the various Islam-inspired forms of art as Indian, namely the figure of Buddha and the building of the Taj Mahal. Even if we admit that the art of Goa is somewhat aloof from the broader Indian contest, we have neglected to claim Indo-Portuguese baroque as belonging to the heritage of Indian traditions. There is every right to do this! And in doing this a beautiful new stream is added to the broad river of Indian culture. (Page 53)
Lederle insisted that the lifestyle of persons in his 'Snehasadan' ashram should be like persons living in a hermitage. Since Snehasadan was located in Shaniwar Peth, a central part of Pune, meals in Snehasadan were always pure vegetarian in keeping with the food habits of the majority people in the neighbourhood. He also appealed that all the dealings in this ashram should be in the local language, Marathi. Fr. Lederle had wished that there should be at least a 100 ashrams run by the Catholic churches in the country and these should completely blend with the local religion and culture. There should be an interaction on ideological and intellectual level with people from different religions.
Fr. Lederle motivated many artists to draw pictures on Christian themes with the background of Indian culture. Senior artist Jyoti Sahi in his preface to the book 'Christian Paintings in India through the centuries' has written a detailed account of the same. Paying tribute to Lederle, Sahi has written:
"Thinking of Fr. Lederle's attitude towards art and culture, one is impressed by the breadth of his vision, his truly universal Catholic outlook. He was deeply committed to the church, but there was nothing narrow or sectarian about him. He was a very friendly man. And I do believe that herein lies key to his character - he was one of those whom, we could call a "Universal Brother". Fr. Lederle wanted art to be an expression of that universal brotherhood - a real dialogue between people of different cultures. He did not appreciate just Indian culture; he was a lover and an admirer of his own Western culture. In Europe he showed to me treasures of Western Christian art with the same joy that in India he had shared with me the paintings of Angelo da Fonseca. It was his capacity for enthusiasm that always impressed others. He wanted to appreciate and admire everything. He was interested in modern Indian art, but he realised that it was not enough just to go back to the past. Being a good historian he knew that it is essential to discover the link with the past to feel part of a tradition. However, we must also respond creatively to the present and realise that one of the essential elements of being historical creatures is the uniqueness of our present situation, which demands from us a radically new approach to the culture and times in which we live."
Paying tributes to Fr. Lederle, Sahi says that “in trying to outline Fr. Lederle's personal contribution to the growth of Indian Christian art, I would like to mention that for many of us artists he was a "Father" in a very special way. Fr. Lederle's approach to art and artists has been essentially a pastoral one. His close friendship with artists like Angelo da Fonseca, Sr. Genevieve and Sr. Claire has been a constant source of encouragement to these and many other artists, including myself. I can say that I would never have been able to contribute my own creativity to the Church if it had not been for the constant care and guidance of Fr. Lederle. In this way, he had not only helped many artists, but also encouraged them to make a creative and fulfilling contribution to the life of the Church in India."
Fr. Lederle's ashram - Snehasadan- became a centre in Pune for cultural, religious and social interaction. Although, the Jesuits were running this ashram, Fr. Lederle allowed the use of the hall and other facilities to all irrespective of their religion, caste, or ideology. The main objective of the ashram was inter-religious harmony and interaction. A nominal fee was charged for its use. Thus various institutions and organisations in Pune working in the fields of theatre, art, literature etc. got a platform for their activities. Therefore, many amateur theatre groups could organise the first shows of their experimental plays in Snehasadan. Even after Fr. Lederle's demise, Snehasadan has continued its tradition of patronage to such organisations and individuals.
Fr. Lederle's concern for inter-religious dialogue and exchange can be best highlighted by the last few sentences in his above-mentioned book. He says: "It is the ideal that religion and art be not separated but meet in a creative endeavor. It is a hopeful sign that a church in Dadar, Bombay, has been designed by the well-known architect, Charles Correa, and that the commission for the painting of the ceiling was given to the outstanding painter, M. F. Hussein. Charles Correa is a Catholic and M. F. Hussein is a Muslim!"
It was expected that after he moved to Goa as the provincial of the Goa-Pune diocese, Fr. Lederle would work there for inter-religious harmony and inculturation among the local Christians. Goa was under Portuguese regime for almost 450 years and as a result, the local Christian community was heavily influenced by the Western culture. Like other States in the country, here, too there was little religious and cultural interaction and exchange among different communities. Lederle however did not have an opportunity to offer his contribution in Goa on this front. He had taken over as the Jesuit Provincial on June 21, 1985. Almost a year later, on June 8, 1986, he died of a heart attack while swimming at Calangute in Goa. His mortal remains were brought to Pune - the city with which he had come to be identified - and interred.
References:
1. 'Christian Paintings in India through the Centuries', by Matthew Lederle (S.J.) Heras Institute of Indian History and Culture, St. Xaviour's College, Mumbai, 400 001 and Gujarat Sahitya Prakash, Anand, Gujarat 388 001
2. 'Uttung' (Marathi)- Camil Parkhe, Pushpa Prakashan Ltd, Pune (June 1993).
Thank you very much Mr. Camile Parkhe. I was looking our for Fr. Lederle's date of demise. I fortunately found it in your blog. Please come for the Seminar tpmorrow from 9.30am to 4.30pm.
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