Fr Jacquier's arrival in Ghogargaon

KmoJaJmdMo Om{H$`a~m~m (‘amR>dmS>çmVrb {¼ñVr {_eZH$m`m©Mm B{Vhmg )

boIH$: H$m{_b nmaIo

àH$meH$: {_eZarO Am°\$ g|Q> ’«$mpÝgg S>r goëg (E_EgE\$Eg),

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2) Om{H$`a~m~m§Mo ’«$mÝg‘YyZ KmoJaJmdmV AmJ‘Z

KmoJaJmd ho Zmd Cƒmabo H$s Om{H$`a~m~m§Mo ñ‘aU hmoVo. _amR>dmS>çmVrb `m N>moQ>çmem IoS>oJmdmVrb C§M {eIam§À`m {¼ñVamOm ‘§{XamMo {MÌ S>moù`mg‘moa C^o amhVo. `m JmdmV Om{H$`a~m~m§Zr Vã~b Mma XeHo$ Y‘©Jwê$ åhUyZ godm Ho$br, Ë`m‘wio KmoJaJmdMo Om{H$`a~m~m åhUyZM Ë`m§Zm AmoiIbo OmVo. Am¡a§Jm~mX {OëømVrb {¼ñVr Am{U {~Ja{¼ñVr g_mOmÀ`mhr OS>UKS>UrV `m ‘hmËå`mMo _hÎdmMo `moJXmZ Amho. .

Joë`m XrS>XmoZeo dfm©§V ‘hmamï´>mV AZoH$ naXoer {¼ñVr {‘eZar§Zr gm‘m{OH$, Ym{‘©H$ Am{U e¡j{UH$ joÌm§V nm`m^yV ñdê$nmMo H$m‘ Ho$bo Amho. EH$mo{Ugmì`m Am{U {dgmì`m eVH$m§V ‘m`Xoe gmoS>yZ Ë`m§Zr {h§XwñWmZbmM Amnbr H$‘©^y‘r ‘mZbr. `mn¡H$s H$mhr {‘eZatZm Am`wî`mMr ZìdXr nma H$ê$Z Amnë`m H$m`m©Mo ’${bVhr nmhÊ`mMo ^m½` bm^bo.

"{Zamoß`m' _m{gH$mMo g§ñWmnH$-g§nmXH$ AmM©{~en hoÝar S>mo[a¨J, g§J‘ZoaMo ’$mXa ’«$mpÝgg ew{~Ja, haoJmd Am{U KmoS>oJmdmV CÎmw§J {eIam§Mr Xodio ~m§YUmao ’$mXa Om°Z hmëXZa, haoJmdmV ‘V‘mD$brMr `mÌm gwê$ H$aUmao ’$mXa OoamëS> ~mXa Aer {H$VrVar {‘eZar§Mr Zmdo AmOhr bmoH$m§À`m ñ‘aUmV AmhoV. ’$mXa Jw[aEZ Om{H$`a hohr AgoM EH$ F${fVwë`, AmXaUr` ì`{º$‘Îd.

‘hmamï´>mV {¼ñVr Y‘mªVa H$mhr {d{eï> {Oëøm§VM Pmbobo AmT>iyZ `oVo. R>mUo {OëømV dgB© VmbwŠ`mV ‘Ü``wJrZ H$mimV nmoVw©{JOm§À`m amOdQ>rV Y‘mªVa Pmbo. Ah‘XZJa {OëømV 1831 gmbr àmoQ>oñQ>§Q>n§{W`m§Zr ào[fVH$m`© gwê$ Ho$bo. 1878 ‘Ü`o àW‘V:M H°$Wmo{bH$n§{W` `oeyg§{K`m§Mo ào{fVH$m`© `m {OëømV gwê$ Pmbo. ‘mÌ H$mhr AndmX dJiVm ho gd© Y‘mªVa Ë`mH$mir Añn¥í` AgUmè`m ‘hma OmVrVM Pmbo. gZ 1892 n`ªV H|Xi, diU Am{U g§J‘Zoa `oWrb H°$Wmo{bH$m§Mr g§»`m EH$ hOma Pmbr hmoVr. Ah‘XZJa {Oëømbm bmJyZM Agboë`m Am¡a§Jm~mX {OëømÀ`m d¡Omnya Am{U J§Jmnya VmbwŠ`m§Vhr `mMH$mimV

g‘m§Va nmVirda ‘moR>çm à‘mUmV {¼ñVr Y‘mªVa Pmbo, `m‘mJo EH$ J‘VrXma KQ>Zm Amho. KmoJaJmdmVrb ZmWy {eZJmao `m VéU ‘hmamMo amhþarOdirb diU JmdÀ`m ‘wbrer b¾ Pmbo hmoVo. Amnë`m gmgyadmS>rV ZmWy Ambm Voìhm VoWrb AZoH$ ‘hmam§Zr {¼ñVr Y‘m©Mm ñdrH$ma Ho$bm Amho ho Ë`mZo nm{hbo. ~hþXm Ë`mÀ`m gmgaMo Hw$Qw>§~hr {¼ñVr Pmbobo AgVrb. ZmWyZohr ‘J ~m{áñ‘m ñdrH$mabm Am{U ’$mXa dmB©ghm¡ßQ>H$S>o H°$Q>o{H$ñQ> åhUyZ Vmo H$m‘ H$ê$ bmJbm. KmoJaJmdmV naVë`mZ§Va Ë`mZo Amnë`m ZmVodmB©H$m§H$S>o Am{U Omè`m-nmOmè`m§H$S>o diU {‘eZH|$Ðm{df`r VgoM VoWo ’$mXam§Zr bmoH$m§Zm Ho$boë`m ‘XVrMo ~aoM H$m¡VwH$ Ho$bo. Ë`mZ§Va KmoJaJmdmVrb H$mhr bmoH$ diUbm OmD$Z VoWrb {‘eZatZm ^oQ>bo. Amnë`m JmdmVhr {‘eZH|$Ð Am{U emim gwê$ H$am Aer Ë`m§Zr VoWrb ’$mXam§Zm {dZ§Vr Ho$br. ‘mÌ JmoXmdarÀ`m nbrH$S>À`m H$mR>mda Agbobo KmoJaJmd ‘moJbmB©V åhUOo h¡Xam~mXÀ`m {ZOm_ g§ñWmZmV Am{U ZmJnya Y‘©àm§VmÀ`m hÔrV hmoVo. (Ë`mdoiÀ`m àM§S> AmH$mamÀ`m ZmJnya Y‘©àm§VmMr AmO ZmJnya, O~bnya, Im§S>dm, A‘amdVr, am`nya, Mm§Xm, ^monmi Am[U Am¡a§Jm~mX Y‘©àm§Vm§V {d^mJUr Pmbr Amho.) diUMo ‘w»` ’$mXa H«$mB©P `m§Zr ‘J KmoJaJmdbm ^oQ> {Xbr Am{U Z§Va Am¡a§Jm~mXMo M°ßboZ ’$mXa ‘m±Q>¾m°Šg `m§Zm VoWrb bmoH$m§À`m {dZ§VrMr H$ënZm {Xbr. `m KS>m‘moS>rZ§Va ZmJnya Y‘©àm§Vr` àemgH$ ’$mXa Mmëg© ’o${bŠg nobdoQ> `m§Zr 1892 À`m Zmoìh|~amV ’$mXa ‘m[a`Z Wm°‘g `m§Mr KmoJaJmdbm Zdo {‘eZH|$Ð gwê$ H$aÊ`mgmR>r Zo‘UyH$ Ho$br. ZmJnyaMo n{hbo {~en AbopŠgg [aH$mP `m§Mr Amnë`m Y‘©àm§VmV {~Ja{¼ñVr g‘mOmV ào{fVr` H$m`© H$aÊ`mMr n«~i BÀN>m hmoVr. Ë`m§À`m {ZYZmZ§Va XmoZ ‘{hÝ`m§Zr ’$mXa _m[a`mZ Wm°_g `m§Zr KmoJaJmdmV nmD$b R>odbo Voìhm Ë`m§Mr hr ‘ZmoH$m‘Zm nyU© Pmbr.

KmoJaJmd {‘eZH|$ÐmÀ`m `m g§ñWmnH$-Y‘©Jwê$Mm Am¡a§Jm~mX `oWo 1851 gmbr OÝ‘ Pmbm hmoVm. ’$mXa ‘m[a`mZ `m§Mo dS>rb h¡Xam~mXÀ`m g¡Ý`mV g¡{ZH$ hmoVo. Wm°‘g `m§À`m d{S>bm§Mr Am¡a§Jm~mXhÿZ AMbnya Am{U Ë`mZ§Va qhJmobr `oWo ~Xbr Pmbr. ‘amR>dmS>çmV qhJmobr `oWo Amboë`m ’$mXa ~o{ZñQ´>m§S> `m§Zr AH$am dfm©§À`m ‘m[a`mZbm nm{hbo Am{U Ë`m§Zr Ë`mbm Amnë`m ~¡bJmS>rVyZ H$m‘R>r `oWo AmUbo. VoWrb g|Q> Omogo’$ ñH$yb‘Ü`o ‘m[a`ZMo {ejU gwê$ Pmbo. gZ 1870 ‘Ü`o ZmJnyaÀ`m EgE’$Eg ñH$yb‘Ü`o Ë`m§Zr àdoe KoVbm. gZ 1886 bm Ë`m§Mm Y‘©JwénXmMm Xrjm{dYr Pmbm.KmoJaJmdbm `oÊ`mAmYr Ë`m§Zr ZmJnya `oWo Y‘©Jwê$ åhUyZ H$m‘ Ho$bo hmoVo. {ZPm‘mÀ`m amOdQ>rVrb {¼íMZm§gmR>r Ë`m§Zr CXy© H°$Wo{H$P‘hr V`ma Ho$bo hmoVo. Z‘mo ‘m[a`m `m àmW©ZoMr nwT>rb CXy© Amd¥Îmr `m H°$Q>o{H$P‘Mm (Y‘©{gjUmMm) Z‘wZm Amho.

''gbm‘ E ‘[a`m, na’$Pb IwXmdmZ Voao gmW h¡ & ‘w~maH$ Vw Am¡aVm| ‘|, Am¡a ‘w~maH$ Voao noQ> H$m ’w$b, `ogy & E APaV ‘[a`‘, IwXm {H$, ‘m, XdmH$a AZ JwÝhmJmamoZ| Ho$ {b`o, A~ Am¡a A‘mar ‘m¡V Ho$ dº$ & Am‘oZ &''

KmoJaJmdmV n{hbr XmoZ df©o ’$mXa ‘m{a`mZ ho EH$m PmonS>rV amhmV hmoVo. JmdmVrb AË`§V Jar~ Agbobo Añn¥í` bmoH$ Ë`m§Mo eoOmar hmoVo. Hw$R>ë`mhr àmW{‘H$ gw{dYm Zgboë`m `m J«m‘rU ^mJmV H$m‘ H$aUo A{Ve` AdKS> hmoVo. AS>rAS>MUrg Vmo§S> XoV ’$mXam§Zr Amnbo H$m‘ Mmby R>odbo. ‘amR>dmS>çmVrb n{hë`md{hë`m H$°Wmo{bH$ {‘eZHo$§ÐmMm AemàH$mao nm`m aMbm OmV hmoVm. ’$mXa ‘m[a`mZ `m§Zr KmoJaJmdmV gwê$ Hoo$bobo {‘eZH|$Ð ho Ho$di EVÔoer` bmoH$m§gmR>r Agbobo ‘amR>dmS>çmVrb n[hboM {‘eZH|$X«. Ë`mAmYr {~«{Q>e g¡Ý`mVrb doJdoJù`m H$°ånm§V H°$Wmo{bH$ Am{U àmoQ>oñQ>§Q> {~«{Q>e g¡{ZH$ Am{U A{YH$mè`m§gmR>r {¼ñVr Y‘©Jwê§$Mr åhUOo {‘{bQ>ar M°ßboZMr Zo‘UyH$ hmoV Ago. ’$mXa ‘m[a`mZ `m§Mr `m Zì`m {‘eZH|Ðmda Zo‘UyH$ H$aÊ`m‘mJo {deof H$maU hmoVo. ’$mXa ‘m[a`mZ `m§Mo CXy© Am{U ‘amR>r ^mfm§da Mm§Jbo à^wËd hmoVo. ñWm{ZH$ gÎmmYmar {ZPm‘mÀ`m àOon¡H$s EH$ Agboë`m ’$mXa ‘m[a`mZ `m§Zm {‘eZH$m`m©gmR>r VoWo O‘rZOw‘bm {dH$V KoUo VwbZoZo gmono hmoVo. Ë`mdoir O‘rZOw‘bm IaoXr H$aÊ`mgmR>r {OëhmnmVirdarb gaH$mar A{YH$mè`mMr nyd©nadmZJr KoUo Amdí`H$ Ago.

EH$mo{Ugmì`m eVH$mÀ`m AIoarg KmoJaJmd Vgo AJXr Xwb©{jV IoS>oJmd hmoVo. (EH${dgmì`m eVH$mVhr `m pñWVrV ~Xb Pmbobm Zmhr, AmO åhUOo gZ 2008 ‘Ü`ohr VoWo S>m§~ar añVm Zmhr Am{U Ë`m‘wio `m JmdmH$S>o gmYr EgQ>r ~ggwÕm {’$aH$V Zmhr.) Ë`mdoir VoWo nmM-ghm XJS>m§Mr Am{U {dQ>m§Mr n¸$s Kao hmoVr. e§^aÀ`m Amgnmg nm§T>è`m ‘mVrMr Kao hmoVr. JmdmÀ`m doer~mhoa Añn¥í` ‘hmam§Mr dñVr hmoVr. `m ‘hmam§‘Ü`o ào{fVH$m`© H$aÊ`mgmR>r ’$mXa ‘m[a`mZ `m§Mr Zo‘UyH$ Pmbr hmoVr.

Zdo {‘eZH|$Ð gwê$ Pmë`mZ§Va Mma dfmªZr ’$mXa ‘m[a`mZ `m§Mo ghm`H$ åhUyZ ’$mXa Om{H$`a VoWo ê$Oy Pmbo. ’$mXa Om{H$`a ho ‘yiMo ’o«|$M. ’«$mÝg‘Ü`o ~oZ}Šg `oWo 14 ’o$~«wdmar 1867 `m {Xder Ë`m§Mm OÝ‘ Pmbm. Y‘©Jwê$ åhUyZ 21 {S>g|~a 1890 amoOr Ë`m§Zm Xrjm {‘imbr. VrZ df} ~obr Y‘©àm§VmV Y‘©àm§Vr` Y‘©Jwê$ åhUyZ H$m‘ Ho$ë`mZ§Va Ë`m§Zr Owb¡ 1894 ‘Ü`o {‘eZarO Am°\$ g|Q> ’«$m{Ýgg S>r goëg (E‘EgE’$Eg) `m g§ñWoV àdoe Ho$bm. ^maVmV H$m`© H$aÊ`mgmR>r Ë`m§Mo ‘w§~B© ~§XamV 3 {S>g|~a 1895 bm AmJ‘Z Pmbo. `oeyg§KmÀ`m O‘©Zàm§Vr` Y‘©Jwê§$Zr Ë`mH$mimV Ah‘XZJa {OëømV ào{fVH$m`© gwê$ Ho$bo hmoVo, Va E‘EgE’$Eg `m g§ñWoZo ZmJnya `m VoìhmÀ`m àM§S> AmH$mamÀ`m Y‘©àm§VmV Amnbo H$m`© gwê$ Ho$bo hmoVo. H$mhr ‘{hZo ZmJnwamVrb hm`ñHy$b‘Ü`o H$m‘ Ho$ë`mZ§Va Om{H$`a `m§Mr Zì`mZoM gwê$ Pmboë`m {‘eZH|$ÐmgmR>r Zo‘UyH$ Pmbr.

`wamonmV OÝ‘boë`m, VoWë`m dmVmdaUmMr gd` Pmboë`m ì`º$sbm Ë`mdoiÀ`m qhXwñWmZmVrb J«m‘rU n[agamV amhUo {VVHo$ gmono ZìhVo. `oWrb CîU Vmn‘mZ, AmhmamÀ`m gd`ter OwidyZ KoUo Vgo AdKS>M hmoVo. Ah‘XZJa {OëømV Amë`mZ§Va EH$-XmoZ dfm©VM A{Vgma Am{U BVa AmOmam§Zr H$mhr VéU {‘eZatMm ~ir KoVbm hmoVm. Ë`m‘wio `oWrb H$S>H$ CÝhmV dmdaVmZm H$m` H$miOr ¿`mdr, Ádmar-~mOarÀ`m ^mH$ar, {VIQ> MQ>Ê`m, bmb-{haì`m {‘aÀ`m§Mm ^anya dmna H$ê$Z Ho$bobo H$mbdU dJ¡ao Amhma H$gm nMdmdm `m~m~V ~wOwJ© {‘eZatH$Sy>Z YS>o KoUo OéarMo hmoVo. OyZ 1896 ‘Ü`o g§J‘Zoa `oWo \$mXa AmoQ>mo dmB©ghm¡ßQ> `m§À`mH$S>o `m~m~V Am{U {‘eZH$m`m©Mo YS>o KoÊ`mgmR>r ’$mXa Om{H$`a `m§Zm nmR>{dÊ`mV Ambo hmoVo.

\$mXa dmB©ghm¡ßQ> `m§À`mH$Sy>Z VéU d`mÀ`m Jw[aEZZo _amR>r ì`mH$aUmMo YS>o {eHy$Z KoVbo. VoWoM Ë`m§Zr n{hë`m§XmM {_eZ H|$ÐmV ~m{áñ_m XoD$Z Amnë`m {_eZar H$m`m©Mr gwédmV Ho$br. Ë`mZ§Va Amnë`m XrK© Am`wî`mV Ë`m§Zr eoH$S>mo ~mbH$m§Zm Am{U àm¡T> ì`º$s§Zm {¼ñVr Y_m©Mr Xrjm {Xbr. g§J_ZoaÀ`m `m nmM _{hÝ`m§À`m dmñVì`mV Ë`m§Zm {_eZatÀ`m OrdZe¡brMr Am{U H$m`©nÜXVrMr gd` Pmbr.

{dgmì`m eVH$mÀ`m gwédmVrg Ah_XZJa Am{U Am¡a§Jm~mX {Oëøm§V {¼ñVr Y_© éO{dÊ`mÀ`m ~m~VrV \$mXa dmB©ghm¡ßQ> Am{U \$mXa Om{H$`a `m§Mo _hÎdmMo `moJXmZ Amho. \$mXa dmB©ghm¡ßQ> `m§Zr àdam ZXrÀ`m H$mR>mda gwdmVm© gm§{JVbr Va \$mXa Om{H$`a `m§Zr JmoXmdarÀ`m µH$mR>mda {ZPm_mÀ`m _moJbmB© hÔrVrb Jmdm§V ào{fVH$m`© Ho$bo. àdaoÀ`m Am{U JmoXmdarÀ`m H$mR>m§darb JmdmoJmdm§V AmO AZoH$ {¼ñVr Hw$Qw>§~o AmT>iVmV. Ë`m§À`m AmYrÀ`m XmoZ-VrZ {nT>çm§Zm `m {_eZatZrM {¼ñVr Y_m©Mr Xrjm {Xbr hmoVr.

{_eZar åhUyZ C_oXdmarMo H$m`© nyU© H$ê$Z 19 Zmoìh|~a 1896 amoOr \$mXa Om{H$`a KmoJaJmdmV Ambo. g§J_ZoaÀ`m \$mXa H«$mB©P `m `oeyg§Kr` Y_©Jwê§$Zr Q>m§½`mVyZ Ë`m§Zm VoWo nmohmoM{dbo. ho XmoÝhr Y_©Jwê$ VoWo nmohmoMbo Voìhm KmoJaJmdMo \$mXa _m[a`mZ Wm°_g EH$m AË`§V _hÎdmÀ`m H$m_m{Z{_Îm ~mhoaJmdr Jobo hmoVo. g§Ü`mH$mir Vo naVbo Vo EH$ Mm§Jbr ~mV_r KoD$ZM. Am¡a§Jm~mX {_eZH|ÐmgmR>r OmJm {dH$V KoÊ`mgmR>r Ë`m§Zm nadmZJr {_imbr hmoVr. Ë`mZ§Va 9 {S>g|~a 1896 amoOr ~«Xa Omogo\$ S>r g±Vmoghr `m XmoZ Y_©Jwê§$À`m _XVrgmR>r KmoJaJmdmV hOa Pmbo. Ë`mZ§Va nwT>À`mM dfu KmoJaJmd {_eZMr nyU© O~m~Xmar \$mXa Om{H$`a `m§À`m Im§Úmda Q>mHy$Z \$mXa _m[a`mZ Wm°_g ho ZmJnyabm admZm Pmbo. _moJbmB©Vrb n{hë`md{hë`m {_eZH|$ÐmÀ`m `m g§ñWmnH$m§Mr ~Xbr Pmbr hmoVr. Ë`m§Zr bmdboë`m amonQ>çmMr H$miOr KoÊ`mMo, g§JmonZ H$aÊ`mMo H$m_ AmVm \$mXa Om{H$`a `m§Mo hmoVo. ho ZmOyH$ amonQ>o `m ^y_rda VJob H$m` Am{U Ë`mMo dQ>d¥jmV ê$nm§Va hmoB©b H$m`, `m àíZmMo CÎma AZZw^dr \$mXa Jw[aEZ `m§À`mH$S>o ZìhVo. Amnë`mda gmon{dÊ`mV Amboë`m O~m~XmarMo AmoPo nobUo gmono Zmhr, `mMr `m naŠ`m _wbImV nm` R>odUmè`m `m Y_©Jwê$bm OmUrd AgUmaM. _mÌ Ë`m§Zr ho AmìhmZ ñdrH$mabo Am{U 'ew^:ñVo erK«_' Ago åhUV Ë`m§Zr ñdV:bm ào{fVH$m`m©V PmoHy$Z {Xbo. Ë`m§À`m H$m`m©Vrb `emMo dm An`emMo _moO_mn Z§VaÀ`m H$mimVM Ho$bo OmUma hmoVo.

Review of Book on Fr Jacquier, MSFS

Faith and humanity

Sakaal Times
Monday, May 17, 2010 AT 12:00 AM (IST)
Tags: Literature, book, Camil Parkhe,  missionary

Journalist Camil Parkhe has retraced the journey of Fr Gurien Jacquier — a French missionary, who arrived over a century ago in Ghogargaon, Auranagabad, to sow the first seeds of Christianity there in the book Fr Gurien Jacquier of Ghogargaon. The revered missionary made that place his home and did his best to uplift the downtrodden in the region.
Parkhe offers anecdotes about the missionary’s early life and how his contemporaries portrayed him. There are also chapters on missionaries, like Fr Forel and Archbishop Doering. Along with some rare photographs of the missionaries and places, the book tells us how Fr Jacquier dealt with the prevalent social malaises in Marathwada — the exploitation of the tamasha artistes, and the humiliation of the dalits. In all, it is an interesting book about faith, humanity and a noble soul.

Fr Gurien Jacquier of Ghogargaon
By: Camil Parkhe
Publisher: SFS Publications, Bangalore, 2009
Pages: 144

http://www.sakaaltimes.com/SakaalTimesBeta/20100517/4974060955087910067.htm

Christianity in Aurangabad diocese from 1892 onwards

"Fr Gurien Jacquier of Ghogargaon
Catholic Mission in Aurangabad diocese (Maharashtra) - 1892 onwards"

By Camil Parkhe
Published by: SFS Publications,

PB No 5639

Rajajinagar, 1st Block,

Bangalore, 560 010



ISBN 81-85376-78-6

First edition 2009

Copyright : SFS Publications



29) Formation of Aurangabad diocese

(Christianity in Aurangabad diocese from 1892 onwards)

Fr Gurien Jacquier arrived in the four-year-old Ghogargaon mission centre in November 1896 and breathed his last in the same village five decades later. From October 1915 to January 1922, he had been on deputation to Rahata in neighbouring Ahmednagar district. During his 50 years vocation as a missionary, Jacquirbaba took rest and visited his motherland only once - from 1926 to 1928 - when he was forced to slow down his work on health grounds.

Jacquierbaba worked tirelessly for 40 long years in Ghogargaon and Borsar mission centres. It was during this period that Christianity took deep roots in Aurangabad district. It is significant to note that the MSFS priests had been working in Amravati, Chikhaldhara, Akola, Kapustalani and other parts of the Vidarbha region during this period. However, due to various social, religious, political and economic factors, the work of these Catholic missionaries in most of the areas was almost wiped out by the time India gained Independence.

Fr Azarias D’Mello had taken charge of Ghogargaon in 1944. In January 1951, Fr John D’Souza was sent to be his assistant. In May 1951, Bro Ambrose came to help him. In May 1952, Fr Azarias D’Mello was transferred to Achalpur. Fr Olivet Vas took charge of Ghogargaon with Fr Edwin Alvares as assistant.

In 1948, the political situation in Nizam’s Hyderabad princely state became tense. India had gained independence from the British rulers on August 15,1947. But the Nizam government in Hyderabad in Central India refused to join the Indian Union. Efforts for a peaceful settlement failed. Economic sanctions were imposed by the Indian government. According to the notes written by Fr Monteiro, the blockade paralysed the mission activities. As a result, catechists and masters were discharged and the children’s boardings were closed. At night fall, no one went outdoors. The missionaries also could not go out.

On September 14, 1948 began the Police Action against the Nizam state. Action was taken against the Razakars, the special army of the Nizam. By September 18, the Hyderabad princely state was taken over by the Indian Government and peace was restored. The Police Action was planned by the then Union Home Minister Sardar Vallabhbhai Patel.

In the meantime, many of the discharged catechists had secured jobs in sugar factories and were not prepared to return to their work and their small pays. The Scheduled Castes Federation was very active and won many adherents form the converts, wrote Fr Joseph Monteiro.

MSFS historian Fr Moget has dealt in details on the missionary activities and the number of baptisms given to local people in the Vidarbha region. However a glance at the statistics of the Catholic population in the present Nagpur, Amravati and Aurangabad dioceses reveals that some of the people converted to Christianity in the early 20th century have embraced Buddhism along with other followers of Dr Babasaheb Ambedkar in the 1950s and 1960s.

The factors responsible for the spread of Christianity in Aurangabad district. its stunted growth or subsequent disappearance in some parts of the Marathwada and also in the neighbouring Vidarbha region can be well illustrated with the parable on the seed of the Word of God narrated by Jesus Christ. The parable goes like this:

“A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock: and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up and chocked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold.” 1

Even today, the number of Catholics in Gangapur and Vaijapur talukas of Aurangabad district – the area where Fr Jacquier sowed the seeds of the Word of God – is far more conspicuous as compared to the rest parts of the Marathwada and for that matter, even the whole Vidarbha region. It would be incorrect to solely credit Jacquierbaba for this. But the fact remains this was the missionary who toiled for 40 years for the most downtrodden, the untouchable folks of these two talukas and preached the gospel to them. He was also the first social reformer in this rural area to spread literacy among local population of mixed castes and religions. He had opened so many schools in villages under his Ghogargaon mission centre. He also tried to various social evil practices like untouchability, child marriages and bigamy.

It is difficult to believe that a great soul existed in this small village which remains obscure to this date. He tried his best to transform the lives of the whole population in this region. The large number of tales associated with this Mahatma, as told by people even today with much reverence to this missionary, are testimony of the great works carried out by Jacquierbaba in this region.

Jacquirbaba traveled on horseback, in bullock cart or horse cart to various villages which now come under the jurisdiction of the present Ghogargaon, Borsar, Kannad, Vaijapur, Gangapur, Wahegaon parishes.

Fr Stephen Almeida is the present parish priest at the Christ the King in Ghogargaon, a post held for four decades by Jacquierbaba. Ironically Ghogargaon village to this date remains inaccessible to the world in the absence of asphalted, motorable road. The church parish runs a primary, middle and higher secondary school in the village, attended by hundreds of Christian and non-Christian children from neighbouring villages. The Holy Cross sisters who run a dispensary in the village offer medical facilities to the rural populace here.

When Fr Jacquier arrived from France to work in India, the then Nagpur province was entrusted to his MSFS religious congregation. The Catholic Church has in the latter years bifurcated this giant province into the present Nagpur, Amravati, Chanda and Aurangabad (all in Maharashtra) Jabalpur, Khandwa, Raipur (Chhattisgarh) and Bhopal (Madhya Pradesh). Each of this diocese are headed by an archbishop or bishop.

During the past 100 years, the Missionaries of St Francis de Sales (MSFS) of which Jacquirbaba was a member preached Christianity in the then Central Province, Berar, and Marathwada. The MSFS congregation priests purchased land, built on them schools, churches, dispensaries and hostels for the girls and boys. Later the Catholic Church established new dioceses in these areas and the secular or the diocesan priests under the new bishops started working in this villages. In keeping with the Catholic Church tradition, subsequently the MSFS congregation took a back seat and handed over the huge real estates, schools, churches, hostels and other establishments to the bishops, the heads of the newly created dioceses in the respective areas.

Similar transfer also took place in the neighbouring Ahmednagar district after the Nashik diocese was carved out of the Pune diocese in 1987. There, the Jesuits – members of the religious congregation Society of Jesus - handed over the land and institutions to the new diocese and shifted their attention to work in the area where no one had trodden.

This novel tradition of handing over ownership of real estate and reputed institutions to others exists only in the Catholic Church and there cannot be any other parallel to this custom.

The diocese of Aurangabad was erected by the Decree 'Qui Arcano' (No. 1139/78) dated December 1997. It comprises of eight revenue districts. Of these, Aurangabad, Jalna, Parbhani and Nanded were taken from the diocese of Amravati while Latur, Beed and Osmanabad were detached from the archdiocese of Hyderabad. This entire region under the Aurangabad diocese constitutes a political unit named Marathwada in Maharashtra. Fr Dominic Abreo, a diocesan priest from Vasai in Thane district who had presided over the seventh Marathi Christian Sahitya Sammelan (literary meet) held in 1973 was appointed the first bishop of Aurangabad diocese. 2 Bishop Edwin Colaco who was appointed as bishop of Amravati in 1995 has been bishop of Aurangabad diocese since 2007.

As per the statistics provided by the Catholic Bishops Conference of India (CBCI), there are 16,000 Catholics in Aurangabad diocese. As far as the Christian (Catholic and Protestants) population and the number of Church establishments are concerned, Aurangabad diocese is one of the most important dioceses in Maharashtra, next only to Mumbai, Pune and Nashik dioceses.

Aurangabad Catholic diocese has 22 parishes. There are 15 high schools, one higher secondary schools, 15 upper primary schools, 12 hospitals, nine hostels and five orphanages. 3







References:



1) Gospel according to St Mathew, 4:1-9,



2) The other former bishops of Aurangabad diocese are Bishop Ignatius D'Cunha (1989-98) and Bishop Sylvester Monteiro (1999-2005)





3) Directory of Aurangabad Catholic Diocese, published by Bishop’s House, Aurangabad (2003)

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Jacquierbaba challenges custom of untouchability

"Fr Gurien Jacquier of Ghogargaon
Catholic Mission in Aurangabad diocese (Maharashtra) - 1892 onwards"
By Camil parkhe

Published by: SFS Publications,
PB No 5639
Rajajinagar, 1st Block,
Bangalore, 560 010

ISBN 81-85376-78-6
First edition 2009
Copyright : SFS Publications

23) Jacquierbaba challenges custom of untouchability

Even after their conversion to Christianity, there was absolutely no change in the lifestyles of the members of untouchable community in any parts of India. They carried on with their traditional occupations (the vatandari) and customs, i.e, disposal of cattle carcasses, eating flesh of the dead animals, following orders of the members of the upper castes and making the two ends meet on whatever meager was paid to them in the form of grains. 1
The untouchables were so accustomed to the inhuman treatment meted out to them that they never even considered anything wrong or unjust with it. Even if anyone were to raise a murmur of protest against this treatment, the person would have found it difficult to live in the village community. First of all, he or she would have been ostracised by the members of the upper castes and would be denied any source of livelihood.
With the arrival of missionaries in the rural areas, the Mahar, Mang men and women who otherwise were compelled to move around with heads lowered and faces covered, slowly gained a self-esteem.
There was however some sort of relief for the Dalits when they embraced Christianity. Most of the Catholic and Protestant missionaries in Ahmednagar, Jalna and Aurangabad were from Germany, Switzerland, America, France etc. There were very few British priests in India. These missionaries tries to change the lifestyle of the untouchable communities by offering them education, jobs in the church complex.
Though the European missionaries were familiar with terms like slaves and slavery, they found it difficult to understand the concepts of casteism and untouchability, a legacy found only in India. According to this custom, a person was born as untouchable and died as untouchable. There was no way to make the person climb the social order and be a part of the higher caste community.
The Mahars, Mangs and other members of the other untouchable communities members were pleasantly shocked when the European missionaries mingled with them freely and also ate along them. Earlier no person superior to them in any respect would ever dare to physically touch them. These missionaries also worked for the upliftment of these forsaken communities by admitting their children into the Church-run schools. Children of untouchables in Ahmednagar, Sangamner, Rahata, Ghogargaon, Aurangabad and other adjoining areas had special schools run by these missionaries.
I have often heard my parents and relatives speaking about an incident associated with my maternal uncle, Waman Shingare, who had served as a horse cart driver to Fr Jacquier. This incident is a classic example of the psychological support extended by the Christian missionaries to the Dalits against their higher caste oppressors. During the 19th and 20th centuries many foreign missionaries must have boosted the morale of the newly baptized Christians in this manner.
Before the Independence, jurisdiction of Ghogargaon mission centre included several villages in Gangapur and Vaijapur talukas of Aurangabad district. Fr Jacquier frequently visited these villages with my uncle Waman Shingare in the cart driver’s seat.
During those days, there were several restrictions on the members of the untouchable communities. For example, they were not allowed to flaunt new clothes or wear footwear in the presence of the higher caste people. They were required to take off footwear while approaching an upper caste individual. The bride belonging to an untouchable caste was not allowed to move ceremoniously in a procession in the village while sitting on a horse back.
This was the situation prevailing in Maharashtra and most parts of India when Fr Jacquier preached Christianity in Aurangabad district. Therefore, the sight of a young Mahar speedily driving a horse cart through the village entrance gates was considered by the higher caste persons as most outrageous. They viewed it as a serious violation of the age-old chaturvarna (social hierarchy based on four categories) custom.
However Waman was a cart driver of a missionary who was an European, a white man. No one could dare to stop the cart in which Fr Jacquier was travelling. Scolding Waman for violating the rules of untouchability would have invited the wrath and displeasure of the white sahib. People knew how Jacquierbaba alone used to bring an abrupt end to stage shows of tamasha troupes at various places. It was necessary to prevent the untouchable Waman from riding his cart through this village entrance gate in this ‘objectionable’ style. His act would have encouraged many other lower caste youths and others to challenge the custom of untouchability and the prevailing social hierarchy.
Once Waman was driving the horse cart through a village gate when the local village Patil could no longer contain his rage. He signaled Waman to halt the cart as soon as the vehicle approached nearer.
"Hey you Mahar, how can you be so arrogant? How dare you seat in the cart while crossing the village gate? Step down immediately from the cart and walk. And don’t you dare to repeat driving the cart in this village again," the village chief shouted.
Threatened in this manner, Waman immediately slowed down the cart, stepped down and started on foot still holding the reigns in his hands. He occupied the cart driver’s seat again only after moving out of the village border when he was totally out of the sight of the patil.
It was later that Waman informed Jacquierbaba about the conversation transpired between him and the village patil. He told Jacquierbaba that the members of the untouchable communities had no right to ride a horse cart while crossing a village entrance gate or when an upper caste individual was nearby. An untouchable individual was expected to run either before or after the cart when his master was sitting in the horse cart.
Jacquierbaba was furious but he decided to wait for another occasion to react to this barbaric custom. Some days later, Jacquierbaba’s horse cart was returning to Ghogargaon via the same village. Coincidentally, the village patil along with a few other persons was sitting in the Chawadi, the village community place, when the horse cart approached nearer. As instructed by Jacquierbaba, Waman slowed down the pace of the cart. His fears came true as the enraged village chief rushed to the cart. Abusing Waman, he snatched away the horse bridle.
Jacquierbaba had never imagined whatever had transpired before his eyes. He was furious that his cart driver was being humiliated on the grounds of his untouchable caste. Within a few seconds, Jacquierbaba stepped down from the cart. It is said that he trashed the village chief in the presence of the local villagers gathered at the site. The missionary did not stop there. He later approached Aurangabad district collectorate to complaint against the village patil's behaviour. The village chief subsequently had to face music for halting the horse cart of the European missionary. Eventually, Patil apologised over his high handedness and true to his nature, Jacquirbaba pardoned him immediately and also withdrew the complaint against him.

This episode relating to the custom of untouchability had caused a sensation in rural parts of Aurangabad district. The incident must have served as a warning to many upper castes persons who used to exploit the Christians and others belonging to the untouchable communities.


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