Tamil poet Joseph Beschi alias Virmamunivar

 Tamil poet Joseph Beschi alias Virmamunivar
Fr. Joseph Beschi alias Virmamunivar is well known for composing classical literature in Tamil language in the eighteenth century, and also as a researcher and language scholar who wrote grammar and dictionaries of Tamil language. He introduced westerners to the rich treasures of this south Indian language. This priest who was born in Italy came to India as a missionary and made Tamil Nadu as his home. There he learnt the local Tamil language and contributed to enrich this language. He occupies a place of honour in the history of the ancient Tamil language.
Beschi was born on November 8, 1680 at Castigline delle Stiviere in Mantua district of Venice province in Italy. Although baptised as Constantius Joseph Beschi, in India he is better known by his Tamil title 'Virmamunivar'. He joined the Society of Jesus in 1698 and was ordained a priest in 1709. A year later, he left his motherland to work as a missionary in India.
Fr. Beschi joined the Jesuit Madurai mission in 1711. A century before his arrival there, Jesuit priests like Robert De Nobili had propagated Christianity in some parts of south India.
St. Thomas, an apostle of Jesus Christ, had preached Christianity in Kerala 2,000 years ago. In the later centuries, however, Christianity remained confined to Kerala until the arrival of the European missionaries in the medieval period. It was due to hard work of De Nobili, a great Sanskrit scholar, and his companions that Christianity could take roots in Madurai and other parts of south India. Fr Beschi followed footsteps of his Jesuit predecessors. Like De Nobili, Joseph Beschi too has found a place of honour in the history of Tamil literature.
Fr. Beschi served as a missionary at Gurukalpatti, Madurai, Aiyampet, Vadugherpet and other places of Madurai diocese. But for most of the time of his life, he stayed at Elacurichi. His service to the literature in Tamil and other languages took place here only. This veteran scholar and poet passed away at Manapar in Kerala at the age of 67, on February 4, 1747.
Besides being a renowned expert of Tamil language, Fr. Beschi was also a veteran linguist. His biographer wrote that he knew languages like Tamil, Malayalam, Sanskrit, Telugu, English, French, Portuguese, Italian, Latin, Persian and Hindi. Available documents prove that he at least knew Italian, Portuguese, Latin, Tamil and French very well.
Beschi's Jesuit superior Fr Bourzes has written about Beschi's knowledge of Tamil and his mastery over the language in his annual report of 1715. Fr. Bourzes writes:
"Availing himself of the leisure enforced upon him, which he did not expect, Father Beschi gave himself to the study of Tamil poetry: for noting in the country is esteemed more than this study. In the space of a few months he made more progress in it than any other missionary since the foundation of the Mission. The result is that he writes Tamil verses most elegantly, and what is more difficult, he has read the ancient poets with much profit. From these poets he will one day be able to make a choice of beautiful maxims for the formation of good manners, and excellent arguments in support of the faith with these people who trust implicitly only their poets. But the enterprise is very arduous."
Among the work of literature by Fr. Beschi alias Virmamunivar, the poetry titled 'Tembavani' is considered to be his magnum opus. Fr. Beschi composed it in 1727 A.D. As per the tradition that prevailed then, Fr. Beschi, in his poetry, used the words from classical literature. Many of these words are no longer in use. Therefore today, it is not easy to understand the meaning of the words he had used in this classical literary work.
S. Rajamanickam in the book. "The Poem Tembavani by Joseph Beschi", has described Beschi as 'scholar, poet and missionary'. His contribution not only enriched Tamil literature but also helped to develop the language. Fr. Beschi has left behind a legacy of grammar books, short stories, and treaties on astronomy and Tamil alphabetical reforms. As a foreigner settled in Tamil Nadu, his efforts to develop the local language are definitely admirable.
Fr. Baschi explained preaching of Christianity and philosophy in the three-volume epic 'Tembavani' that has been composed with complete native background. Fr. Beschi presented this epic to the Tamil Sangha in Madurai. Language scholars of the Tamil Sangha appreciated this Tamil epic and honoured Fr. Beschi with the title 'Virmamunivar'. Fr. Beschi occupies an eternal place in the history of Tamil language with the name 'Virmamunivar'.
Virmamunivar's 'Tembavani' (the sweet or unfading garland) is one of the classical masterpieces in Tamil language. The poetry containing 14,460 lines has been deep rooted in the culture of Tamil soil. Though composed by an European missionary, the poetry is deeply rooted in Tamil culture.
The epic is based on the holy family, St. Joseph, Mother Mary and Jesus. The poet has given Indian names to many Biblical characters or has Tamilised these names. The animals, plants, trees and flowers described in the poetry are also totally Indian. There is a great similarity between Virmamunivar's poetry 'Tembavani' and Fr. Thomas Stephen's Marathi epic 'Kristapuran' composed in the 17th century. The Jesuit priest Stephens, a British missionary working in Goa, had composed the Marathi epic completely based on native background.
We come to know about Fr. Beschi's deep study of many concepts of Hindu religion from the use of metaphors in his 'Tembavani'. For example, 'Naam-jap' a special word from Hindu prayer, or sentences like, 'Hands of Jesus Christ are tulsi- the holy shrub, or - Christ rules with a Chakra (wheel) in his hand which reminds one of the Sudarshan chakra of Vishnu, etc. Every Hindu deity has a 'Vahana'   (a vehicle) and this great poet has even mounted Christ on the 'Vahana' of clouds.
Fr. Beschi has got the recognition as the senior grammar composer in Tamil. He persuaded his companion missionaries to learn Tamil that had rich literary heritage. He therefore wrote Tamil grammar and dictionaries in foreign languages.   He is credited with composing four Tamil grammars. One was a traditional type of grammar in Tamil; the second was grammar of spoken Tamil language written in Latin for the benefit of the foreign missionaries, the third grammar of high or literary Tamil was also for the use of the foreign missionaries. The fourth was a summary of the first traditional Tamil grammar written in Latin.
Amongst Indian languages, Tamil is one of the most ancient languages. Although, it has the classical literary heritage, western world were not exposed to the literary treasures of this language. Beschi introduced these rich literary treasures to western world for the first time when he translated classical Tamil epic 'Thirukkural' into Latin.
It is said that Fr. Beschi was an excellent diplomat. During the period when local rulers looked down missionaries upon with suspicion, Fr. Beschi gained favour from a local ruler Chanda Sahib. The popular story says that
Chanda Sahib had even appointed Fr Beschi as his Divan or prime minister and that the ruler had gifted him several villages. According to this legend, Fr. Beschi clothed in costly garments used to be carried in a palanquin. S. Rajamaickam has however dismissed these legends as 'unlikely' as there is no historical evidence to prove it.
There is however a stone inscription available which says that the ruler of Ariyalur had made a permanent donation of several hundreds of acres of land to the church of Elacurichi on August 4, 1734. It was indeed very surprising that a foreigner missionary got royal patronage from local ruler belonging to a different religion. This also proves Fr Beschi's influence in that area.
Among his companions, Fr. Beschi was called as 'Father of flowers' as he was very fond of flowers. He had developed a flower garden and had even asked for some flower seeds from Europe. But by the time these seeds reached him, they were stale.
A statue of this great linguist, scholar and missionary has been erected at the famous Marina Beach in Chennai in Tamil Nadu in recognition of his literary contribution in Tamil language.  Fr. Beschi's name is mentioned along with other senior oriental and medieval Tamil linguists, in the global Tamil literary conventions. When a chair for Christianity was established in Madurai University, it was but natural to name it after Fr. Joseph Beschi.
Beschi's collection of humorous short stories entitled Paramartha Kuruvin Kathaikal, have been translated into many Indian and European languages. These stories with some adaptations were serialised on Tamil Nadu Doordarshan a few years back.  

References: -

1.  'A Grammar of the Common Dialect of Tamil Language' by Constantius Joseph Beschi, Tanjore Sarasvati Mahal series no. 133, The Tanjore Maharaja Serfoji's Sarasvati Mahal Library, Thanjavur, 1971, Translated from the original Latin by George William Mahon.
The poem 'Tembavani' by Joseph Beschi, (S.J.) A Tamil epic on St. Joseph, Centre de Recherche et de Documentation, Montr'eal, 1994.

2. 'Jesuits in India : In Historical Perspective' Edited by Teotonio R de Souza and Charles J. Borges, Instituto Cultural de Macau, Xavier Centre of Historical Research, Goa (1992)

3. 'Beschi and inculturation' by V. M. Gnanapragasam, 'Jesuits presence in Indian History' - Edited by Anand Amaladoss (S.J), Commemorative volume on the occasion of the 150th anniversary of the new Madurai Mission 1838 - 1988, Published by X Dias de Rio   ( S.J), Gujarat Sahitya Prakash, P.B. No. 70, Anand - 388 001.

4. Fr. Joseph Beschi - 'The Italian who wrote masterpieces in Tamil' , Saints and Sages in India, by Fr. R. S. Lesser, Gujarat Sahitya Prakash, P.B. No 70, Anand - 388 001.

5. 'Marathi Vishwakosh'  (Marathi Encyclopaedia)   (Volume 11) Chief Editor - Tarkateertha Laxmanshastri Joshi, Maharashtra Rajya Marathi Vishwakosh Nirmiti Mandal, Mumbai (1982)

Research scholar Rev Justin Edward Abbot

Research scholar Rev Justin Edward Abbot
Rev. Justin Edward Abbot, a Protestant missionary, is credited with authoring 11 books in English and Marathi on the lives and works of the medieval Hindu saints of Maharashtra. Abbot worked as a missionary in Ahmednagar district of Maharashtra for nearly three decades. After his retirement, this missionary returned to his motherland, the United States of America, where he continued his passion for the study of literature of Maharashtrian Hindu saints.
Abbot, who had settled in New Jersey, wrote a series of 11 books entitled 'Poet Saints of Maharashtra'. He wrote biographies of the Maharashtrian saints in English, translated their poetry into English, and thus introduced the rich literary treasure to the western world. This was the first effort to introduce the great Maharashtrian saints like Dnyaneshwar, Eknath, Tukaram and Ramdas to the English readers. This is a major contribution by Rev Abbot.
Abbot was born at Portsmouth in Hampshire in the USA on December 25, 1853. His father was a priest at the American Marathi Mission in Ahmednagar.  Justin, along with his missionary father, had arrived at Rahuri in Ahmednagar district when he was only four years old. Therefore, right from his childhood, Abbot was familiar with Marathi language. Abbot returned to his motherland after his father's retirement. But he opted to be a priest and returned to Ahmednagar as a missionary of the American Marathi Mission in 1881 and stayed there till 1910. Rev. Abbot's love for Marathi language and Maharashtrian culture prevailed throughout his life, even after he left India.
‘Dnyanoday’, launched in 1842, is the oldest surviving periodical in Marathi. Abbot worked for 25 years as the editor of the English section of this English - Marathi weekly published by the American Marathi Mission. During his stay in Maharashtra, he often used to visit the Pune-based research centre, Bharat Itihas Sanshodhak Mandal. There, he read the religious literature by Maharashtrian Hindu poet saints. Astonished by the rich quality of the literature left behind by these sants (saints), he soon fell in love with these poetry collections. The bond of love lasted until his death.
After his retirement, Rev. Abbot settled in America. Ten years later, i.e., in 1920, he returned to Maharashtra along with his wife to study the literature of the Marathi poet-saints. He also wanted to know more about the lives of these great spiritual persons. Therefore, he visited remote places associated with these holy men. The visits to mountainous and other remote places enhanced his admiration and respect for the poet saints. He traveled through the ravines and mountains where Samarth Ramdas, used to camp in the 17th century to experience the lifestyle of this great medieval saint. He visited Jalna and other places in Marathwada region which are associated with his Sant Eknath and his guru, Janardhan Swamy, to recollect incidences in the lives of these saints. He visited for over a month the Pune-based Bharat Itihas Sandhodhak Mandal (Indian Historical Research Association) where he studied Marathi sants; literature.
Unfortunately, Rev. Abbot had to end his Maharashtra tour abruptly and return to his native place alone. While traveling to various places, his wife fell ill and died at Miraj.
These visits helped Rev. Abbot immensely when he later wrote the series of books on Maharashtra’s poet-saints. Only a person with deep respect and admiration for the poet-saints would have taken the trouble to visit those otherwise inaccessible terrains in the 19th century.
The contents of the series of 11 books extend to 4,589 pages. After the demise of Rev Abbot, Rev. J. F. Edwards ran the series.
The 'Maharashtra Saints-Poets' series includes the following eleven books: -
*English translation of chapters 42 and 43 of Bhaktavijay authored by Bhanudas Mahipati.
* English translation of chapters 13 to 24 of Bhaktaleelamrut of Sant Eknath.
*English translation of 23 chapter of Bhikshugin or Anurtaptakarsya of Eknathi Bhagvat.
*English translation of 'Dasopant Digambar', Biography of Shri Dasopant
*English translation of Bahinabai's autobiography and Abhangas
*English translation of Abhangas by saints (Strotramala)
*English translation of chapters from 'Tukaram's Santavijay'
*English translation of Mahipati's Bhaktavijay part 1
*English translation of Mahipati's Bhaktavijay part 2
*Nectar of Indian saints, English translation of some of the chapters of Mahipati's Bhaktaleelamrul
Rev. Abbot's contribution in introducing the Marathi poet-saints to the western world is definitely praiseworthy. What is interesting is that he retained his passion for studying the spiritual literature of these Hindu saints while continuing to function as a Christian missionary. Rev. Abbot himself has explained how he was motivated for this work. He wrote in a preface to his book 'Bhanudas': -
"To make these stories of the Marathi saints available to a large scale, both in India and outside, an English translation is obviously a necessity. And, as I feel that these stories have a moral value, and that they can be used to impress vital truths, the translation of them into English language has been for me a labour, which I have felt worthwhile, and has been a labour of love."
Rev. Abbot had studied Indian philosophy very well. He had read philosophy of Vedanta in Sanskrit. Rev. Abbot wrote in the preface of his book 'Ramdas' that he had discussed about this philosophy with both, the learned people and farmers working in the fields as well as those living in jungles.
'Those who criticised the Marathi saints literature had to change their opinion after reading this literature. Rev Abbot was among those honest and kind-hearted,' S. M. Pinge, a research scholar, has said while admiring Rev. Abbot's work.
'Sankshipta Marathi Vangmaykosh' (Brief encyclopedia of Marathi Literature) too has appreciated Rev. Abbot's approach towards literature belonging to another religion. "Initially Rev Abbot was prejudiced against the Marathi poet saints' literature. However, after studying this literature, he changed his viewpoint and in his mother tongue, he respectfully wrote biographies of these saints, appreciating their literary values. This fact is indeed significant for the students of literature," the encyclopedia has commented.
Rev. Abbot retained his ties with Maharashtra and Marathi even after he returned to his native place. Once, while searching for some rare Marathi books in a London-based institute, The School of Oriental and African Studies, he accidentally found a rare Marathi manuscript. He discovered a manuscript copy of 'Kristapuran' in Marathi in Devanagari script, authored by a Jesuit, Fr. Thomas Stephens in Goa in the beginning of the 17th century. Kristapuran epic is based on the Old and New Testaments. Fr. Stephens had composed it in purely Indian style like the traditional puranas and with theological and philosophical concepts familiar to the Indian masses.
Until Abbot discovered the Devanagari manuscript of Kristapuran in 1920, copies of this acclaimed Marathi epic were available in
Roman script only. Fr. Stephens had wished that this volume in Marathi be published in Devanagari script. However in those days, printing technology for Devanagari script was not developed. Hence, 'Kristapuran' was published in Roman script in Goa which was then under the political control of the Portuguese. This rare and precious piece of Marathi literature in a foreign script had not reached Marathi readers in Maharashtra for couple of centuries after its publication.
Rev. Abbot compared this Devanagari manuscript with the copy of 'Kristapuran' in Roman script. He concluded that the Devanagari manuscript discovered at the institute must have been a copy of 'Kristapuran' written by Fr. Stephens himself.
Abbot gave this information about the discovery of the rare manuscript and his conclusion in a letter published in the English daily, The Times of India, in 1925. This letter is reproduced here:
Mr. Justin E Abbot's letter to The Times of India
Sir,
A discovery which it has been my good fortune to have very recently made will be of much interest to many in India, to students of Marathi literature, and especially to Mangalore and Southern Konkan Christians. In searching for such Marathi manuscripts as may have found their way to England and the continent, I took occasion to visit the School of Oriental Studies at Finsbury Circus, London. Sir Denis Ross, Director of the School, kindly put in my hands a catalogue of manuscripts that had belonged to the library of William Mersden, who a century ago, had made a large collection of coins and Oriental books when in India; many of the latter having been obtained from the Archives in Goa. This library was given by Mr. Mersden to the Kings College, London in 1853, but in 1916, came into the possession of the School of Oriental Studies. The catalogue of manuscripts belonging to this Mersden collection included only a few in the Marathi language, but as my eye fell on the titles of two, with entries made by Mr. Mersden as follows:
''The Adi of First Puran, a Christian work in the Mahratta language and Nagari character appearing to contain an exposition of the Old Testament'' ''The Deva Puran or Divine History, a Christian work in the Mahratta language and Nagari character appearing to contain an exposition of the New Testament or History of Christ'': I recognised at once that these must contain the original text in Devanagari character of ''The Christian Puran'' edited by J L Saldhana and published at Mangalore in 1907, but which is in Roman character. Comparing the two side by side, gave absolute proof of the relation of these two texts. I had thus before my eyes the original text in Devanagari character of Thomas Stevens' work at the end of the 16th century or beginning of the 17th, and in a form much more worthy of his scholarship and mastery of the Marathi language, than that represented by ''The Christian Purana'' in Roman character. The proofs are conclusive that the Mangalore edition represents not the original Devanagari text. The text of this Devanagari manuscript is in far purer Marathi. It has, so far as I could gather from a necessarily hasty examination, very little of the Konkani elements in words and idioms. Instead of using the Portuguese theological and ecclesiastical terms, it uses the dignified Sanskrit formation, Dyanasana for Bautisma, Tritva for Trindad, Devadravya for sacrament, Nava Granth for Novo Testament, Shri Guru for Padre Guru, etc. Chapter 22nd of the Mangalore text is an interpolation, the original editor of that particular text having felt the necessity of justifying to Hindu and Christian objectors Christ's miracle of turning water into wine. There are thus 59 chapters in the Mangalore text and 58 in the original Devanagari text. For theological and ecclesiastical reasons also the editor of the original Mangalore text has interpolated words and even verses. In transliterating, he has used the Konkani pronunciation of Sanskrit and Marathi words that in the Devanagari text are in their pure form. It would thus appear that the editor of the original Mangalore text desiring to make the reading of the Puran easier for those unfamiliar with the Devanagari character and more understandable in its theological and ecclesiastical terms, used his opportunity freely, transliterated the original Devanagari in Roman character, and, made such changes of the text in language and contents as he deemed useful for his purpose. The manuscript itself is in two volumes differing in handwriting. A guess would say both volumes are at least 200 years old. That the Deva Puran is a copy of an elder copy is evident from the fact that the copyist, while a careful and an expert writer, occasionally omitted a letter, a word, and in one instance, a whole verse, which however, he restored in the margin, the hand-writing of both text and correction being the same. The Devanagari text has the usual form of an Indian Puran, ending in ''iti Mahapurane'' or ''Iti Deva-Purane'', etc, which the Mangalore text does not do. In the 'Adi Puran' there are 4,035 verses, in the 'Deva-Puran', 6,686 making a total of 10,721 verses. It will now be possible to edit the original Devanagari text of this interesting work of Thomas Stevens, the first Englishman who is believed to have made his way to India, born about 1549, arrived in Goa 1579 and died in 1619.
Justin E Abbot Summit N. J. U.S.A. Lausanne, Switzerland, Aug 17, 1925.''
In 1956, Shantaram Bandelu, a teacher from Ahmednagar College, edited a Devanagari script of 'Kristapuran.'  The dream of the epic writer, Fr. Stephens, to publish Kristapurana in Devanagari script was at last fulfilled, albeit three and half centuries after his death.
However Bandelu did not agree to the conclusion drawn by Abbot that the Devanagari script found in the Mersdon Collections was a original copy of the Devanagari manuscript written by Fr Stephens himself.
When Fr. Hans Staffner, a Jesuit priest, came to know about the article written by Abbot in The Times of India, he searched for the Devanagari manuscript of Kristapuran at the School of Oriental and African Studies in London and also obtained a microfilm of this rare manuscript. He obtained two prints from the microfilm. One of these two prints is kept at the Jaykar Library of University of Pune and the other one is at the library of the Snehasadan, a Jesuit institute in Pune. In 1996, Fr. Caridad Drago compiled a new Shreyas edition of 'Kristapuran' based on the editions found in the Mersden Collection and edited by Bandelu. So far, the scholars have not been able to establish the exact age of the Mersden edition of Kristapuran.
Rev. Abbot died on June 19, 1932. This great missionary had made will, directing distribution of his rich assets to various institutions in India and elsewhere. Veteran research scholar Mahamahopadhyay Datto Vaman Potdar who wrote any entry on Rev. Abbot in Bharatvarsheeya Arvacheen Charitrakosh –(Indian biographical encyclopedia (1818 to 1945), has said that it is indeed incredible that the Protestant missionary donating his assets to Indian institutions.
Abbot donated $3 lakh to various bodies, of these, $1.40 were donated to Indian organizations. Bharat Itihas Sanshodhak Mandal in Pune where he had studied Marathi sants’ literature was the non-Christian organisations which received the highest donation which was $30,000. The funds were given to the research organisations to construct its premises for collections of rare, historical Marathi books.


References: -
1)  'Europeanancha Marathicha Abhyas Va Seva' (Marathi) -- Author, publisher - S. M. Pinge, 24 B, Cantonment, Aurangabad, Maharashtra, Distributors - Venus Prakashan, Pune. (1959)
2) Bharatvarsheeya Arvacheen Charitrakosh – Marathi (Indian biographical encyclopedia (1818 to 1945), edited by Siddheshwarshatri Chitrao, Publishers: Bharatvarsheeya Charitrakosh Mandal, Shaniwar Peth, Pune-2 (1946)
3) 'Dnyanodayachya Panantun Maharashtrachya Prabodhanacha Magova –(1842 - 1992)'  (Marathi)  Editors - Sudhir Sharma and Vijaya Punekar, Publisher - Dnyanoday Trust, Juhi, Pathardi Road, Bhingar, Ahmednagar 414 002 (1997)
4) 'Sanskhipta Marathi Vangmay Kosh (Arambhapasun 1920 Paryantacha Kalakhand) (Marathi) Editors - Jaya Dadkar, Prabha Ganorkar, Vasant Abaji Dahake and Sadanand Bhatkal, Publishers - Harsha Bhatkal, G. R. Bhatkal Foundation, 35 C/ Pandit Madan Mohan Malaviya Marg, Mumbai 400 034 (1998)
5) 'Kristapuran' – Fr. Thomas Stephens, Shreyas edition, Editor Fr Caridad Drago, Popular Prakashan Pvt. Ltd. 35 C/ Pandit Madan Mohan Malviya Marg, Tardeo, Mumbai - 400034, (1996)

Decision on choosing a poll candidate

Decision of voting
- CAMIL PARKHE Friday, 11 April 2014 - 08:12 PM IST Sakal times

“To whom should we vote now?”, that was the question debated among senior members of my family who had huddled together just before venturing out for voting.  I was a minor then and not eligible to vote. But the question perplexed me. I had assumed that my parents and elders brothers would surely vote for the Communist Party of India (CPI) candidate Comrade P B Kadu, who was a well known labour leader. During the heated arguments that used to take place among the gathered people in our shop during the poll campaign, most would agree that the Communist leader was most suited to represent Kopargaon constituency in  the Lok Sabha.  

This incident relates to the 1971 Lok Sabha polls when Prime Minister Indira Gandhi was seeking votes for her Congress (I) party soon after the historic victory in 1971 war and creation of  Bangladesh. A young Congressman, Balasaheb Vikhe, was for the first time contesting as the Congress candidate in the parliamentary constituency. Ahmednagar district which had then a large number of private and cooperative sugar factories was a  bastion of the Left parties. I was a school student then and after listening to the poll debates, I too thought Comrade Kadu was the best candidate to vote for. 

The plans of the elders in the family to switch poll loyalty and vote for the Congress candidate dismayed me. I was curious to know what had changed their mind. Their arguments explained that to me. 

“What can a single Communist leader do in Parliament when the ruling party in the country is the Congress? It's better to vote for a candidate who will belong to the ruling party and help to bring some development to our area...” this was the chorus at the  small meeting which concluded soon as the voting  was to close within a couple of  hours.

After this election, I have covered several state assembly and  general elections for newspapers  in Goa and Maharashtra. But this incident taught me how poll prospects change or are  decided at the last moment of the voting. And this is most crucial in the poll outcome. So keep the fingers crossed...!    

Church renews call to elect secular govt

Church renews call to elect secular govt

- CAMIL PARKHE Sunday, 13 April 2014 - 07:08 PM IST

Pune: On Palm Sunday, just three days before the Lok Sabha polls, the Catholic Church in western Maharashtra renewed its call to people to vote for the parties promising a secular, democratic government in the country. 

The appeal to elect secular parties committed to safeguard interests of the minorities was read out in all churches in Pune diocese during the anticipatory masses on Saturday evening and on masses held on Sunday morning and evening. 

Pune bishop Thomas Dabre has issued the appeal in keeping with a recent circular issued by Catholic Bishops Conference of India.

In a pastoral letter issued in February this year, the then CBCI president and Mumbai Cardinal Oswald Gracias that the “Catholic Church does not identify herself with any political party. But we have a responsibility as bishops to urge every eligible citizen to vote and do so prudently, carefully and judiciously. All our parish priests are urged to impress on the people their obligation in this regard.”

The letter added,” The Catholic Church earnestly hopes that the general elections will give us leaders who understand the anxieties of the people. We need leaders who will uphold the secular character of our nation and promote communal harmony and a spirit of inter-religious dialogue.,care for the minorities and weaker sections of society, safeguard the rights of tribals and grant equal rights to dalit Christians, equal to those given to other dalits.” 

Major Archbishop of Trivandrum Cardinal Baselios Cardinal Cleemis who was elected CBCI president 

had endorsed Cardinal Gracias' appeal and also called special prayers on April 6 to enable “citizens of India to elect best persons who will stand for the moral values and principles in public life and uphold the democratic and secular character of our great nation.” 

For clean politics

Catholic Association of Poona president Diago Almeida said that the Church's appeal did not mean canvassing for any party or candidate but seeking election of non-corrupt and secular representatives. 

St Xavier’s Church in Chinchwad to be dedicated on Sunday

St Xavier’s Church in Chinchwad to be dedicated on Sunday
- CAMIL PARKHE Tuesday, 25 February 2014 - 07:40 PM IST
Tags: St Xavier’s Church, Chinchwad, Bishop Thomas Dabre, Emeritus Bishop Valerian D'Souza,Camil Parkhe

Pimpri: The newly constructed St Francis Xavier Church in Chinchwad, will be dedicated by Pune Bishop Thomas Dabre on Sunday, March 2 evening. 

The new church, with a balcony and spacious parking lot, will be one of the largest churches in Pune and Pimpri Chinchwad. 

The church's Parish Priest Fr Simon Almeida told Sakal Times that the novena prayers of St Francis Xavier are being conducted during the church's daily evening mass, nine days prior to the dedication ceremony.  

The relics of St Francis Xavier, the Jesuit saint, after whom the church is named, will ceremoniously be taken from the altar of the old church (established in 1972) to the new church on the eve of the blessing of the new church on March 1. 

A souvenir will also be released by Bishop Dabre at the dedication ceremony which will be attended by Emeritus Bishop Valerian D'Souza and a large number of priests and parishioners from various churches in the city.

The work for the new church building had commenced in July, 2012. The church parishioners and others had raised funds for the construction and an equal amount will be contributed by the Pune diocese. 

The various church institutions under St Francis Xavier Church parish include St Andrew's and St Ursula High Schools, Missionaries of Charity (Mother Teresa) Home, Ashakiran Health Centre and Don Bosco Professional Training Centre. The church has over 3,000 parishioners.  

160 years of German Jesuit Mission in western India

Home » Pune » Detail News     0   0   Copy URL Celebrations to mark 160 years of German Mission to begin from Dec 3 - CAMIL PARKHE Sunday, 1 December 2013 - 02:21 PM IST Tags: Jesuits, arrival, Western India, feast Pune: The Jesuits here will launch a year-long celebration to mark the 160th jubilee year of the arrival of the German, Swiss and Austrian Jesuits in western India on the feast of St Francis Xavier, on December 3.  The jubilee celebrations will commence with a thanksgiving mass celebrated by Emeritus Bishop Valerian D'Souza at St Xavier's Church in Pune Camp at 7 pm.  An exhibition of photographs of veteran Jesuits, who worked in Pune province, will also be organised at the Church premises. Speaking to Sakal Times, Fr Andrew Fernandes, Principal of St Vincent's High School and parish priest  of St Xavier's Church, said that a calender on various Jesuits institutions in Pune province will also be released to mark the 160th jubilee year.  Some of the veteran Jesuits who worked in Pune province include Fr Rudolf  Schoch, Fr Alphons Oesch, 'Snehasadan' founder Fr Matthew Lederle, former Pune Bishop Henry Doering, and rural development works pioneer in Ahmednagar district Fr Herman Bakher, who recently celebrated his 89th birthday.  Jesuits have established a large number of institutions in western India, which comprise present Jesuit provinces of Pune, Mumbai, Goa and Gujarat.   Pune Jesuit Provincial Fr Bhausaheb Sansare said that various activities will be organised to mark the jubilee and to evaluate the Jesuits' role in spiritual and other fields. The Pune Jesuit province comprises of Pune, Ahmednagar, Beed, Kolhapur, Satara and Sangli districts. Some of the Jesuits-run city institutions include St Vincent's High and Higher Secondary School, Stephen Niwas youth hostel, St Vincent's College of Commerce, St Joseph's Night High School, all in Pune Camp, Loyola School and Junior College, Pashan, St Joseph's Technical Institute, Swargate,  Snehasadan Institute, De Nobili College and Jnana Deepa Vidyapeeth on Nagar Road, and Berchman's Training College in Vitthalwadi.  About the Jesuits Jesuits are members of the Society of Jesus, a congregation of Roman Catholic priests. The Jesuits belonging to the German Province and hailing from Germany, Switzerland and Austria, had arrived in western India in 1854 to start pioneering  works in education, social work and literature.   0   0   Comment Dr. Ajit Lokhande - Sunday, 1 December 2013 - 03:56 PM IST The book „Mission, Missionaries and Me“ is being published on 3rd Jan. 2014 on this occasion. Publisher: Jesuit Provincial Fr. Bhausaheb Sansare. The book contains rich and inspiring information on the social, educational and missionary work by the Jesuit Order in the Ahmednagar Dist. More details are available with Fr. Joe Pithekar, S.J, Tel. 9422534691

Jnana Deepa Vidyapeeth to celebrate 60 yrs of shifting to Pune

Home » Pune » Detail News   0 0 Copy URL JDV to celebrate 60 yrs of shifting - CAMIL PARKHE Thursday, 21 November 2013 - 11:06 AM IST Tags: Jnana Deepa Vidyapeeth, JDV, autonomous university, courses, philosophy, theology,diamond jubilee, Pune, Camil Parkhe PUNE: Ramwadi-based Jnana Deepa Vidyapeeth (JDV), an autonomous university conducting graduate and postgraduate courses in philosophy and theology, will start a year long diamond jubilee celebration next year to commemorate the 120-year-old institution's transfer from Kandy in Sri Lanka to Pune. An alumini association, led by Cardinal Cleemis Catholicos, Major Archbishop of Syro-Malankara Church, has been formed as a part of the diamond jubilee celebration. A committee formed to finalise various activities for the diamond jubilee celebrations held its first meeting recently. The meeting was attended by JDV acting president Fr Jeorge Pattery, theology faculty dean Fr Thomas Kuriacose, philosophy, faculty dean Fr James Ponniah and treasurer Fr Alex. Jnana Deep Vidyapeeth name was given in 1972 to the Pontifical Athenaeum which was founded by Pope Leo XIII as a Papal Seminary in Kandy. The Vatican had then entrusted the institution's administration to the Society of Jesus. The then Jesuit Superior of Pune Fr Pius Geisel had supervised the JDV's transfer and relocation to Pune in 1955. The JDV offers graduate and postgraduate courses in religion, philosophy, spirituality, science and religion, and management. At present, clergy and nuns from 65 dioceses and 68 religious congregations of South Asia and abroad are studying at the JDV. The Jesuit Provincial of South Asia is ex-officio vice-chancellor of JDV and the chairperson of its trust. The institute is now open to all students, irrespective of creed or gender, who fulfil its admission requirements. JDV Jnana Deep Vidyapeeth (JDV) name was given in 1972 to the Pontifical Athenaeum which was founded by Pope Leo XIII as a Papal Seminary in Kandy. The Vatican had then entrusted the institution's administration to the Society of Jesus. The then Jesuit Superior of Pune Fr Pius Geisel had supervised the JDV's transfer and relocation to Pune in 1955. 0 0