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Posts Tagged ‘Catholic church’

Mayhem in Mangalore – Churches Attacked

Posted by jytmkh on September 15, 2008

All Photos from


Mangalore Sept 14, 2008: Following the attacks on prayer halls in the coastal districts, the Chief Minister of Karnataka B.S. Yeddyurappa will be arriving in Udupi to review the law and order situation in the coastal districts.

The Chief Minister who was on his visit to  Mysore condemned the attack on prayer halls and said that all those who are involved in attacks of prayer halls will be brought to books. “Nobody is above law, irrespective of cast and creed the culprits will be punished” he said adding that if there was a need, he had even instructed the IG(Western Range) to book the culprits under Karnataka Control of Organised Crimes Act (KCOCA).

Expressing shock over the incidents, the Prime Minister of India Manmohan Singh called Karnataka Governor Rameshwar Thakur and Chief Minister B S Yeddyurappa to take stock of the situation and initiate immediate steps to provide protection to religious places in the state.

The places of worship which were attacked in DK included Poor Clares of Perpetual Adoration Monastery, Christ Church at Kodikal near Mangalore, Believers Church of India at Puttur, Mahima Prathanalaya and Indian Pentecostal both at Madanthyar and Bethesda Aradanalaya at Sullia. In Chikumagalur, miscreants attacked Yavana Swami church at Magodu village, and Time and Paul Gospel Harvest prayer hall at Koppa. In  Udupi district, New Life prayer hall located behind KSRTC bus stand was attacked apart from two other prayer halls at Shiroor and Kollur.

According to the Mangalore police more than 30 people were injured in the incidents in Mangalore including policemen and eight vehicles were damaged.

The modus operandi of well orchestrated attacks by suspected Bajrang Dal activists at all places was similar in that a groups involving 20-25 activists ransacked into the prayer halls between 10:00 am and 10.30 am and have desecrated the statues of Jesus Christ and damaged the furnitures.

The state convener of Bajrang Dal Mahendra Kumar in a press statement has stated that the attack was targeted at the New Life groups and not on the Catholic churches.

KPCC President Mallikarjun Kharge, while condemning the attack demanded the resignation of State Home minister V S Acharya, who belonged to the district.

Accusing the BJP Govt of backing the Hindu fundamentalists, Kharge said “it is clear that BJP is behind the attacks by supporting these fundamentalists like Bajrang Dal and creating communal unrest in the society by dividing the communities over religion.”

Kharge demanded that the Home Minister should quit for failing to give protection to the minorities in his own district. “I demand the arrest of all Bajrang Dal activists and all culprits be brought to book,” he said.

Home Minister Acharya has completely failed to maintain law and order in the state ever since the BJP has come to power, Kharge charged.

Read more Mangalorean.Com-


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Vatican condemns anti-Christian violence by Hindu extremists in Orissa

Posted by jytmkh on August 27, 2008

The violence was triggered by the death on Saturday of Swami Lakhmananda Saraswati, a prominent Hindu leader. He and four others were shot by suspected Maoist militants, according to police. (Timesonline)

Followers of the Vishwa Hindu Parishad (VHP), the extremist group for which Saraswati was a figurehead, retaliated through attacks on scores of Christian targets, including murders, rapes and the destruction of dozens of churches, locals say.

Saraswati had been at the forefront of a campaign to prevent low-caste Hindus and tribal villagers from converting to Christianity. The riots took place after claims by Hindu hardliners that “Christian militants” were behind his death.

Cardinal Jean-Louis Tauran, a senior Vatican official, called the attacks on Christian targets “a sin against God and humanity”. He added: “Certainly religion cannot be invoked for crimes of this type.”

In an official statement the Vatican said it “expresses its solidarity with local Churches and the religious orders involved, and condemns these actions, which are an affront to dignity, peoples’ freedom, and endanger peaceful civil coexistence.”

It also condemned the killing of Saraswati.

The Rome-based Italian missionary agency Misna said that it had received reports that two Jesuit priests had been abducted in the area but had no further details.

The Orissa state authorities tried to calm the violence on Tuesday by imposing a region-wide curfew. After the crackdown was widely violated “shoot-on-sight orders” were issued, according to Satyabrata Sahu, the district administrator.

However, local Christian leaders say that their communities remain in danger.

Dr Joseph D’souza, President of the All India Christian Council, said: “The current number and distribution of security forces in Orissa is nothing like enough to deal with the problem.

“We appeal to the international community to raise their voices to bring peace in an area where more people will die unless something is done urgently.”

Orissa has a dark history of inter-religious unrest, often triggered by Hindu suspicion of Christian missionaries.

Saraswati and his followers were widely implicated in the anti-Christian violence that blighted the Kandhamal district of the state over the Christmas of 2007 in which 95 churches were razed and several people killed. The chapter, said to have been triggered by an alleged assault on Saraswati, was branded the worst anti-Christian violence in India since Independence.

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Church Helps Flood Victims In Bihar

Posted by jytmkh on August 27, 2008

MUZAFFARPUR, India (UCAN) — Several Catholic Church centers and parishes have been affected by unexpected floods in the eastern Indian state of Bihar.

Father Maria Selvam, director of Muzaffarpur diocese’s Social Service Centre, says the floods that started Aug. 20 have affected around 1 million people in the state’s northern region. Bettiah, Muzaffarpur and Purnea dioceses cover the region.
Father Selvam told UCA News on Aug. 25 that a breach on Aug. 28 in a dam on the Kosi River in Nepal triggered the floods, which he said have “trapped” seven parishes and half a dozen mission centers of the diocese. “Still our priests and nuns are striving hard to help people with whatever they have, despite being in trouble themselves,” the diocesan priest added.

Among the affected are some 60 leprosy patients of Sneha Dham (abode of compassion), a hospital in Muraliganj, a village in Madhepura district, 1,200 kilometers east of New Delhi. The Missionaries of Charity Brothers, founded by Blessed Teresa of Kolkata, manage the 26-year-old facility.

When Brother Ignatius, head of the local brothers’ community, spoke with UCA News on Aug. 24, he said the hospital was under 2.5 meters of water. The flooding had forced some 100 villagers to seek shelter there.

The Religious said they stitched plastic bags together to make a canopy on their roof to shelter the leprosy patients. He explained the hospital was able to feed the people, since it usually stores provisions for a month. But it could not renew its daily supply of perishable items such as milk and vegetables.

“Even fuel wood was procured from the market. The floods have blocked all movements of people and goods,” Brother Ignatius said. But he added that the leaders of Muzaffarpur diocese, which covers the area, had assured help.

Father Joseph Moses, pastor of Sakhua parish, who is engaged in relief work, told UCA News on Aug. 25 that they are using boats to bring beaten rice, corn and other items to the affected villagers. “Army helicopters sometimes drop food packets,” he reported, but he did not think these were enough for the flood victims.

According to Father Aby Abraham, pastor of the diocese’s Saharsha parish, half a dozen Church hostels for tribal children are among the worst-affected sites. The youngsters “have taken shelter on rooftops as their schools and hostels are marooned,” the Indian Missionary Society priest told UCA News. “They can’t cook and so have been starving for days.”

Father Abraham said local villagers brought food packets for the children. “It is a common scenario that flood victims loot government relief materials. But in our case the flood victims, though hungry themselves, provided us boats and men to ferry food articles to the hostel children,” he added.

The priest revealed that some villagers told him they would have looted the food packets if they were not meant for the hostel children. The priest and children offered Sunday Mass on Aug. 24 for the villagers, he added.

Father Alex Kurissummootil, pastor of Khagaria, another parish of Muzaffarpur diocese, told UCA News that Church people as well as the government became “complacent” after the region was spared the usual July floods. However, the breach in the 60-year-old Kosi dam caused an unexpected and devastating manmade calamity.

The priest said the river has taken a new course after the flooding, affecting hundreds of villages. “Their inhabitants are in panic since they have never faced flood vagaries,” he explained. “Church relief teams and government official now advise the people to move out to safer places.”

Father Valerian Deepak Tauro, secretary to the Muzaffarpur bishop, told UCA News the diocese has asked for national and international aid agencies to help meet the needs related to the “unprecedented floods.”

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Pope Paul VI’s Warning of a ‘Contraceptive Culture’ was Correct

Posted by jytmkh on August 1, 2008

By John Jalsevac

LifeSiteNews (

“Heaps of Empirical Evidence” vindicate Pope Paul VI’s Dire Warnings of 40 Years Ago about a Contraceptive Culture and its effects.


Often maligned and misunderstood, Pope Paul VI's Encyclical
Often maligned and misunderstood, Pope Paul VI’s Encyclical “Humane Vitae” has been vindicated by history. It’s vital teaching on the full truth concerning marital love is further developed in the Servant of God John Paul II’s “Theology of the Body”. However, the effects of the dissent against his teaching continue to cause tremors in the Church and the world into which she is sent on mission.
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NEW YORK, NY (LifeSite News) – A lengthy article appearing in the most recent edition of First Things, reevaluates Pope Paul VI’s controversial encyclical Humanae Vitae in terms of the empirical evidence supporting the Pontiff’s prophetic predictions about the consequences of the widespread acceptance of artificial contraception.

“To many people,” writes author Mary Eberstadt, the idea of opposing the use of contraception, “simply defies understanding. Consenting adults, told not to use birth control? Preposterous. Third World parents deprived access to contraception and abortion? Positively criminal. A ban on condoms when there’s a risk of contracting AIDS? Beneath contempt.”

Indeed, “if there’s anything on earth that unites the Church’s adversaries…the teaching against contraception is probably it.”

And yet, writes Eberstadt, for all of the contempt that is poured upon Humanae Vitae and the Church’s continued official defense of Paul VI’s teaching, the 40 intervening years since its publication have done nothing if not provided heaps of empirical data validating the Pope’s dire warnings about a contraceptive culture.

“Four decades later, not only have the document’s signature predictions been ratified in empirical force,” says Eberstadt, “but they have been ratified as few predictions ever are: in ways its authors could not possibly have foreseen, including by information that did not exist when the document was written, by scholars and others with no interest whatever in its teaching, and indeed even inadvertently, and in more ways than one, by many proud public adversaries of the Church.”

This is the great irony, says Eberstadt – that the evidence marshaled forth in condemnation of a contraceptive culture has been provided almost entirely by secular or explicitly anti-Catholic researchers, men and women who are “honest social scientists willing to follow the data wherever it may lead.”

Consider, she suggests, the work of Nobel Prize-winning economist Geroge Akerlof, who, in a well-known 1996 article, “explained in the language of modern economics why the sexual revolution…had led to an increase in both illegitimacy and abortion.”

Then there is the work of “maverick sociobiologist” Lionel Tiger, who has in the past described religion as “a toxic issue.” And yet, for all of that, Tiger has shown his ability to honestly “follow the data,” linking “contraception to the breakdown of families, female impoverishment, trouble in the relationship between the sexes, and single motherhood.”

“Tiger has further argued – as Humanae Vitae did not explicitly, though other works of Catholic theology have – for a causal link between contraception and abortion, stating outright that ‘with effective contraception controlled by women, there are still more abortions than ever….Contraception causes abortion.'”

And the list goes on. Eberstadt provides numerous examples of secular researchers who have followed the data, vindicating each and every one of Paul VI’s four primary predictions about the consequences of contraception: “a general lowering of moral standards throughout society; a rise in infidelity; a lessening of respect for women by men; and the coercive use of reproductive technologies by governments.”

The evidence proving that each of these predictions has come to pass is so obvious as to be common sense. For instance, on the question of the “coercive use of reproductive technologies by governments,” one need only consider the well-known forced-abortion and forced-sterilization practices of the Chinese government.

Eberstadt also points to lesser-known examples of similar coercion that have taken place in India and Indonesia. And there are many other examples besides.

What about this matter of the deforming of the relations between the sexes, and the “general lowering of moral standards”? “Today,” responds Eberstadt, “when advertisements for sex scream from every billboard and webpage, and every teen idol is sooner or later revealed topless or worse online, some might wonder what further proof could possibly be offered.”

However Eberstadt searches for and finds even further concrete proof of the devolving of male/female relations right in the heart of the feminist movement, that great champion of contraception as the great liberator. Since 1968, she observes, “feminist literature has been a remarkably consistent and uninterrupted cacophony of grievance, recrimination, and sexual discontent. In that forty-year record, we find, as nowhere else, personal testimony of what the sexual revolution has done to womankind.”

“The signature metaphors of feminism say everything we need to know about how happy liberation has been making these women: the suburban home as concentration camp, men as rapists, children as intolerable burdens, fetuses as parasites, and so on. …

These are the sounds of liberation? Even the vaunted right to abortion, both claimed and exercised at extraordinary rates, did not seem to mitigate the misery of millions of these women after the sexual revolution.”

The author then turns her attention to the proliferation of pornography, which one social observer wrote, “is responsible for deadening male libido in relation to real women, and leading men to see fewer and fewer women as ‘porn-worthy.”’ The fact is, Eberstadt writes, Archbishop Chaput of Denver was correct when he wrote that, rather than freeing women, “Contraception has released males – to a historically unprecedented degree – from responsibility for their sexual aggression.”

Perhaps the most damning indictment of contraception in Eberstadt’s piece comes when she quotes from philosopher G.E.M. Anscombe, who wrote about the inevitable slippery slope that would follow the acceptance of contraception: “If contraceptive intercourse is permissible, then what objection could there be after all to mutual masturbation, or copulation in vase indebito, sodomy, buggery (I should perhaps remark that I am using a legal term here-not indulging in bad language), when normal copulation is impossible or inadvisable (or in any case, according to taste)?”

“It can’t be the mere pattern of bodily behavior in which the stimulation is procured that makes all the difference! But if such things are all right, it becomes perfectly impossible to see anything wrong with homosexual intercourse, for example. I am not saying: if you think contraception all right you will do these other things; not at all. The habit of respectability persists and old prejudices die hard. But I am saying: you will have no solid reason against these things. You will have no answer to someone who proclaims as many do that they are good too. You cannot point to the known fact that Christianity drew people out of the pagan world, always saying no to these things. Because, if you are defending contraception, you will have rejected Christian tradition.”

Eberstadt goes on to make several more observations about the link between contraception, adultery, and prematerital sex. She also observes that the shortage of priests in the Church, and the clergy sex-abuse scandals, are deeply related to the widespread dissent by Catholic faithful and clergy against Humanae Vitae.

The author concludes by once again quoting Archbishop Chaput, who said ten years ago, “If Paul VI was right about so many of the consequences deriving from contraception, it is because he was right about contraception itself.”

“This,” says Eberstadt, “is exactly the connection few people in 2008 want to make, because contraceptive sex…is the fundamental social fact of our time….Despite an empirical record that is unmistakably on Paul VI’s side by now, there is extraordinary resistance to crediting Catholic moral teaching with having been right about anything, no matter how detailed the record.”

Yet, for all of that, she concludes, “instead of vindication for the Church, there is demoralization; instead of clarity, mass confusion; instead of more obedience, ever less. Really, the perversity is, well, perverse. In what other area does humanity operate at this level of extreme, daily, constant contradiction?”

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