ADVENT

December 1, 2025

Ad (to) + Venire (to come) - To come to us, to the planet. 

Ventus-venta-ventum is the past participle - having come or arrived. 

The combination results in a noun meaning arrival. 

In the Syriac language (ܠܫܢܐ ܣܘܪܝܝܐ — Leshānā Suryāyā), the term used is Subārā (ܣܘܒܪܐ)

It means hope, anticipation, good news of salvation, etc. 

So the preparatory time of the feast of Christmas is a reliving of hope emerging from the good news of God's arrival among human beings, on this Common Home. 

(i) It is linked to the manifestation or arrival of God as the loving father through the presence of Jesus on this earth. 

(ii) It reminds us of God's presence among the entire creation, and this planet as the sacred dwelling place of God.

(iii) It reminds us of the good news that God can come anew into our hearts, at any moment of our lives as Tagore sings: He comes, comes, ever comes. 

(iv) For those who believe in life after death, it is also a reminder of his final coming as the just judge!!

I would rather dwell on (ii) and (iii), drawing inspiration from (i). The rest, I leave it to that over-arching canopy of care, that all-embracing summit of goodness, thanks to which I move around thus; but which I am yet to have the privilege of a conscious experience.  With COP 30 ending in Belem, Brazil, and with the legacy left behind by Pope Francis (Laudato Si - 2015) and, to a great extent, sustained by Pope Leo, I think it is high time that the Church focused on the presence of the divine and His(?) constant arrival on the Common Home, so that we go about with greater care as its stewards.

So, in addition to the conventional practices, steps that would heal the wounds of the planet could make the advent lifestyle more meaningful. 

The traditional Aramaic* prayer is: 

ܡܪܢ ܐܬܐܢ - Marana tha - Our Lord,  Come (Rev. 22:20; I Cor 16:22)

A variant is given as: ܡܪܢ ܐܬܐ or - Maran atha - Our Lord has come.  While both are meaningful, the season resonates with the aspiration and anticipation of Marana tha - Our Lord, Come. 

And the Lord promises (in the text, the prayer is a response to this promise): Yes, I am coming soon (Rev. 22:21)

Today, I make this beautiful hymn my prayer: 

Come, Jesus, come into this heart of stone!

Melt it and mould it, and make it your own! 

Come, Jesus, come into this heart of stone!

*Aramaic is the Semitic language used in the region of Israel-Palestine, with varied dialects. Syriac (Malayalam - Suriyani, or in Aramaic - ܣܘܪܝܝܐ — Suryāyā ) is one such variant, having an Eastern (Chaldean) and Western (Antiochian) version. The St Thomas Christians of Keralam had been using this language as their liturgical language having been under the influence of the Church of the middle-east - of Chaldea or Antioch (later).  Originally, as a filial church of the Church of the East (Seleucia-Cstesiphon, with seats shifting in Mosul, Alqosh, Baghdad (Iraq) and Urmi (Persia). 

Fr John Pynadath - Love draped in Lion Skin

For those who knew him at close quarters, he could be intimidating - a terror, given to fierce outbursts of temper; those who observed from a distance, he could be a gentleman, softspoken, and an able administrator, but those who turly journeyed with him discovered a man beneath all else, was deeply caring and profoundly loving. 

The few times I have met him since his tracheostomy, probably in 2021, his principal means of communication was smile - gentle, resigned, equanimous. Otherwise a passionate man, he seemed to have taken this phase of life with great equanimity, and I did not find in him any despondency or frustration. 

I tried to persuade him: 'acha, you should walk and exercise, you should come back to your former self'. He would respond with a smile. I think, had he wanted, he could have done something about the vent created through tracheostomy, and could have managed to speak; however, he seemed totally reconciled to the state of affairs, and never expressed the desire to go beyond that. 

Down My Memory Lane: My earliest memory of him goes back to when, as a 3rd grader, having met him at SH Monastery. Probably, he was fresh after his ordination as a priest, and was in-charge of the Press or was associated with it. But it didn't last long. My later interactions with him were as the councillor for Social Apostolate of the province, as the Principal of Rajagiri School, and Viswajyothi School. I think, it was he who built the building that houses the famed Rajagiri Public School now. It was built in connection with the silver jubilee of Rajagiri High School. The building which was just a skeleton, underwent several rounds of transfiguration, before it got its present shape. 

The Great Institution Builder: It was he who established Viswajyothi as a CMI school of some reckoning (at least, that is my reading, though, in no way do I discount the great contributions of Fr Jose Alukal and Fr Joy Kilikunnel). Sacred Heart CMI Public School at Thevara, I think, was again if not fully, partly his initiative, while he was the prior of the monastery.  I learn that even Jeevass School owes it to him for its existence.  The new college Viswajyothi, was again a testimony of his institution builder trait I think.  That is phenomenal! 

Away from the Principal-Director Office Though trained as a Social Worker from the prestigious Tata Institute of Social Work (my own alma mater), he did not venture much into that domain, barring his stint as the councillor for Social Apostolate of the province. I admire his tenacity and determination, when, past the age of 40 (late forties, I think), he spared a year, and got himself qualified with a B Ed, that he might lead a school as the Principal with legitimacy and authenticity.  His outing to Canada, was to him like an exile, and from what I learn from his CMI colleagues there, he was feeling much deprived of Keralam, its atmosphere and its food. So he had an early exit, only to start a strong second phase of his career with guiding, establishing and building up institutions. 

A Senior Personal Friend: We seemed to get along well. Whenever we arrived for vacations as seminarians, he would gladly welcome us to the boarding and make us interact with the boarders, or extend the game time, so that some good players could play with us. I recall with relish the couple of times, he gave us company, took us youngsters to the town to enjoy the best available Chinese food in Kochi. 

It was just last month that I had met him for the last time, and said hi, encouraged him further to walk around and come back to his old self. But his smile revealed to me that he harboured no such desires. However, it never occurred to me that he would depart this soon. He appeared healthy and robust. 

Dear Father John, will miss your presence. While I have seen your temper getting the better of you, and while I have heard about the elite that you considered yourself to be, with your prejudices for social classes,  I have never felt ill at ease with you, but rather always comfortable and welcomed. May you rest joyfully with the Lord in peace eternal! 

P.S. NOTES FROM HIS FRIENDS AND MENTEES

FR TOMY NAMBIAPARAMBIL CMI - I was a regent at Rajagiri. He was the one who introduced and inculcated love  towards the field of education.

He was very loyal and committed to the institutions. Though he punished students, they cherished his love and concern in the next moment and were very happy 

He supported and groomed me and the younger generation and all the institutions he worked 

As he was the principal of Viswajothi Angamaly, he suggested, supported and guided us, the younger generation to start CMI CBSE association 

Fond memories remain!

FR JOSE KARIAMADAM CMI - BATCH MATE AND COLLEAGUE AT RAJAGIRI

A true portrait of the man! Being his batchmate and co-worker at Rajagiri, I can attest that he was moody, short-tempered, strong-willed, and a no-nonsense man. He wouldn't communicate for days, and then I had to go to his office to start a conversation. He simply wanted to be in control.  He made money from the boarding house and offered it to Fr. Gregory, the then Provincial, who always thought highly of him.  A strict disciplinarian, he could terrorise the boarders, some of whom would even pee in their pants.  He couldn't survive abroad, probably because his rice and curry were missing there. He loved to eat rice, hence the nickname, Choru Painadan! When all is said and done, I should admit he loved his job, loved his boys and the institution he served. He was resigned as a cancer patient, well composed and ready to go.  He is gone, finally. May the Lord be with him!

Akshayapatra - Unlimited Food for Education

November 19, 2025 

                                               The term Akshayapatra is dear to me. I know it comes from the Hindu mythology. I think it was Surya Bhagwan's gift to Yudhishthira, so that the Pandavas, during their vanavasa, were able to take care of any number of guests at any time, with a condition that once Draupadi had eaten the vessel would go empty till the next day. (That brings in a gender narrative linked to assigned roles. I think it is worth taking up elsewhere.) It is an indicator of Divine benevolence and abundance for all to be shared, especially for the guests, who, according to Indian tradition, are God. 

When I held the office of the administrator of Rajagiri College, I named our staff mess as Akshayapatra  and our student mess as 'Annapoorna' (way back in 1999). The former was thus christened because of the demand for food at any time on account of the arrival of guests, and the mess used to serve without any complaint under the able guidance of Joseph chettan and the cook, Mr Thomas (both of whom are no more). Annapoorna myth reads thus: Lord Shiva in his meditative mood declared that the world, including food was Maya (illusion).  Food is sacred, not an illusion - Parvati countered, but Shiva would not accept. Then Parvati disappeared from the world, immediately offsetting famine, collapse of agriculture, lack of food, and stop of all sorts of devotions and rituals. Shiva himself had to go hungry. In compassion, Parvati reappears in Kashi as 'annapoorna devi' seated with a golden ladle and a pot ever full of food. Shiva himself come abegging food, and is compassionately fed by Shakti, proving her point that Shiva (spirit) cannot be separated from Shakti (matter). She declared: 'Where there is food, there is God; I sustain the world. Let no one go hungry'. 

I had no clue about the story, but Annapoorna restaurant was becoming a well-established chain in the South of India around that time. Besides, the term is easily understood as the combination of 'anna' and 'poorna' - food and fullness; as a place where full food is available, or food as making the eater whole. 

At present, I try to search the web for Akshayapatra, and all the results I receive in the first list are about the NGO Akshayapatra. 

AKSHAYAPATRA – Unlimited Food for Education

It is field learning time at SHDC, Sitapur! 

Our BBAs visit Hindustan Times Press; the B.Com team visits ‘Akshayapatra’ and the BCAs visit ‘112’ of UP Police. Almost all such one-day learning trips are towards the capital Lucknow, East and South. Our science stream, now having a minority status in the college, has also decided on a lab visit to CSIR, Lucknow.  We, the senior team, should rethink about places and possibilities of field-learning beyond Lucknow.

However, no quarrel with Lucknow. Each visit is a learning experience. Accompanying the Commerce team to Akshayapatra was both revealing, inspiring and challenging.

Akshayapatra draws inspiration from the ISKCON founder, Sri Bhaktivedanta Swami Prabhupada, who saw through his window children fighting with dogs for food to be secured from a waste bin.  He dreamt of no student being deprived of education on account of hunger, as the mission statement of Akshayapatra goes: ‘No child in India shall be deprived of education because of hunger’. That led to the first Akshyapatra kitchen in Bangalore in 2000. While they aim at 30 lakh children to be reached by the silver jubilee year 2025, it is almost around or above 25 lakhs now, with 78 kitchens serving different parts of the country.

For a student of business administration, it is the 5S of KAZEN (there is always a better way of solving a problem – improvement - Seiri – Sort; Seiton – Set things in order; Seiso – Shine (cleanliness); Seiketsu – Standardise; Shitsuke – Sustain) in operation. The Akshayapatra, Lucknow, catering to almost 1 lakh children daily through 1478 schools, shows that irrespective of the spread, the magnitude of the task, cleanliness, orderliness and timeliness are possible.  

It is a beautiful blend of the public and private, religious and secular. Except in the Hare Krishina salutation, and the invocation of God’s blessings on all the food prepared by offering the same at the small temple within the structure, religiosity is hardly visible – though its purpose of a spirituality that transforms the world is served. Nor are any individual organisational leader visible.  So the good work is carried out without an effort to promote ego. But recognitions have come galore from within the nation and beyond.

The organisation has the support of the state government midday meal scheme, PM Poshan Nidhi of the central government, and a main source of support as ‘ CATERPILLAR’, a US-based foundation.  Our team was received well by the team leader, Mr Dushyant, and we were split into groups of 20, each group accompanied by a guide. No photographs allowed inside. Our hands are sanitised, and we are asked to touch nothing. Our feet, with our shoes are covered with plastic bags, neatly fitted onto our feet by an automated dispenser.  About 10 tonnes of rice is being cooked every day in 10 huge cauldrons; similarly, there are 3 other huge cauldrons for vegetables. In another section, there is a huge chappathi making system which kneads the flour, rolls, cuts to the adequate size, then spreads, and cooks at the furnace that maintains about 330⁰ centigrade heat to get a chappatti fully cooked. The menu changes. Some days, they have sweet dishes too.

The whole process gets over by around 6 am. Then, the focus is on packing, delivery, cleanliness and report. As we arrive past 9 am, the kitchen is spruced up for the next day’s work, which begins around midnight every day.

There is a dining area for the staff, and today we are served food there. A fabulous tehari, accompanied by ‘kheer’. A picture is taken at the entrance. We salute the great institution with almost 300+ employees in the Lucknow kitchen alone. And salutations to the great inspiration behind. 

Kindness

World Kindness Day – November 13, 2025

Today, as we observe World Kindness Day, I found myself tracing its evolution and its deeper implications. This observance began as a voluntary sector initiative—the World Kindness Movement—formalised in 1998, and since then it has spread across the world. In countries such as Australia, it has even entered the school calendar, with programmes like the “Cool to Be Kind Award” encouraging kindness among schoolchildren.

An Education to Be Kind

To my mind, kindness naturally aligns with the more familiar but often neglected domain of peace education. In fact, it may be seen as a corollary to it. Kindness is one of those defining traits that sets humans apart from other beings. It is our natural response to any person—or creature—who finds themselves in need of material, physical, or psychological support.

Of course, human beings differ in how spontaneously this response arises—much depends on temperament, upbringing, and circumstances. Yet, like any virtue, kindness can be cultivated. Indeed, I would call any education good if it succeeds in nurturing kindness, whether as a habit or a conscious moral choice.

In my own self-examination, I have realised that whatever kindness I possess is something I have learned in discerning my call to be a Christian rather than something that came naturally to me. I must also confess that I remain far from where I wish to be. Too often, I find myself leaning toward a Pharisaical exactness of getting things done, rather than the gentler disposition that kindness demands.

The Kindness Guru – Jesus

When I search the gospels for the literal word “kindness,” I do not find it on Jesus’ lips. Yet the Greek text uses related terms such as eleos (mercy), oiktirmos (compassion), and chrestotēs (kindness). The Beatitude, “Blessed are the merciful, for they shall receive mercy” (Matt. 5:7), comes closest in spirit. Jesus’ call to perfection — “Be merciful (perfect) as your Father in heaven is merciful (perfect)” (Matt. 5:48; Luke 6:36) — affirms kindness as divine imitation.

The Gospels offer numerous moments where Jesus’ kindness shines forth:
— His acceptance of Zacchaeus (Luke 19)
— His compassion for the widow of Nain who lost her only son (Luke 7)
— The parables of the Good Samaritan (Luke 10) and the Forgiving Father (Luke 15)
— His praise of the widow’s two small coins (Luke 21)
— His defence of the woman caught in adultery (John 8:1–11)

Luke’s Gospel in particular is often called the Gospel of Mercy. I am still learning how to distinguish fully between “mercy” and “kindness,” for the two often blend into one another.

Jesus also quotes Hosea 6:6: “I desire mercy, not sacrifice” (cf. Matt. 9:13). In our own times, this spectrum of mercy-kindness is complemented by related values such as compassion and solidarity—physical, spiritual, even virtual. Solidarity with the suffering has become a modern expression of kindness.

Pauline Teaching on Christian Life

Among the New Testament writers, St. Paul gives the most articulate teaching on kindness. For him, it is not a mere moral suggestion but a virtue rooted in the Spirit and central to Christian living.

• Ephesians 4:32 offers the clearest exhortation: “Be kind to one another, tenderhearted, forgiving one another…”
  Kindness here becomes an essential expression of Christian forgiveness.

• Colossians 3:12 deepens the vision by listing kindness among the virtues believers must “put on” daily, alongside humility, meekness, and patience.

• Galatians 5:22 identifies kindness as one of the fruits of the Spirit — a divine gift growing within those who walk by the Spirit.

Taken together, these passages form a small but coherent Pauline theology of kindness:

1. Its practice — “Be kind to one another.”

2. Its cultivation — “Put on kindness.”

3. Its source — “Fruit of the Spirit.”

Indian Heritage of Karuṇā

In Malayalam, karuṇyam or karuṇa is the closest equivalent to kindness. I'm not sure whether the two are distinguishable. A well-loved couplet from Malayalam subhāṣitangal (often attributed to Sree Narayana Daiva Shatakam) describes the ideal human:

prasaadam vadanattilum, karunyam darshanattilum
madhuryam vaakkilum chernullavane purushottaman

This anonymous couplet highlights kindness — here, kindness manifested in one’s very appearance — complemented by graciousness of face and sweetness of speech. Together they shape the purushottaman, the ideal human being.

Even more ancient is the Indian Buddhist heritage. The Buddha, who lived centuries before Jesus, taught four cardinal virtues for his disciples:

• maitri / mettā – loving-kindness

• karuṇā – compassion

• muditā – sympathetic joy

• upekṣā / upekkhā – equanimity

These map closely across Sanskrit and Pāli, expressing a profound vision of moral-spiritual cultivation.

In the 20th century, India experienced personifications of karuna in Mahatma Gandhi and Mother Teresa. I consider the struggle of Medha Patkar for the people and the ecosystems being displaced by huge development projects, and that by Wangchuk for a clean environment in Laddak acts of kindness in the 21st century. 

Kindness in Practice

What might it mean, in daily life, to grow in kindness — to “become human” or even “become divine” (mālakānusa).

1. Wearing a smile for all, even in adversity.

2. Listening attentively and being willing to discern truth even in the words of one who seems an adversary.

3. Willingness to share one’s time, energy, talents, or money — especially with those in distress.

4. Avoiding blame and ridicule, even necessary correction should aim at healing and improvement, not fault-finding.

5. Living as ecological citizens: reducing disposables, avoiding needless burning, minimising energy use, protecting biodiversity, and fostering sustainable food production.

Postscript

Interestingly, two stalwart South Indian politicians bore in their names the very word for kindness — Karunanidhi of Tamil Nadu and Karunakaran of Kerala. They were indeed a presence of karuṇa to many (and, as politics goes, its opposite to some). May they receive eternal karuṇa. Sadly, Christians in India seldom choose such deeply meaningful names.

The Unique CMI Legacy of Education of Thevara - 1881-2031 (to be further researched and documented)

November 12, 2025

The Chavara Legacy of Educational Ministry

It is a matter of pride for the CMIs and perhaps, for the Indian Church as well, that St. Chavara established a 'Sanskrit School' in 1846 at Mannannam, which had incorporated very many modern practices of inclusion and indigenisation: 1. Selection of Sanskrit as the medium. I am yet to come across what inspired him to make a decision of this sort.  Christians of Keralam, as such, were not all that progressive with the 3Rs of education, let alone to have the classical Sanskrit to have any fascination for them. It was the language of authority (read, domination); however, for a normal Indian of those days, it could have been an aspirational domain of learning, reserved for those of the higher echelons of life (read, caste) then. That appears to have been a daring step.  Besides, the teacher for the task was a Hindu, said to be a disciple of Thunchath Ezhuthachan, one Kunjunni Asaan. 2. Admission was said to be open to all, including the most marginalised of those times (the Dalits, the modern rights-based approach nomenclature) 3. With provisions for mid-day meal to attract the learners to the school and retain them there. 

This happened when formal modern schooling was hardly ever heard of in Keralam, or in most parts of the Indian subcontinent. The schooling that existed was under the direct supervision of a knowledgeable male elder, generally termed Asaan (most likely a corruption of Acharya-n, an educator who teaches by practice), and such home-based or temple-based centres were called kalari (circle of mastery of arts, including martial arts).  At that time, for a native Catholic priest to have come up with such an ideal was simply astounding, radical!! However, the initiative appears to have died down soon. Or else it might have got absorbed into the mainstream of formal education that began to become popular by the end of the 19th century. Nothing much is heard about any other educational initiative until Bishop Bernardine Baccinelli comes up with a pastoral letter promoting education in 1857, followed by an order (a circular) issued by his Vicar General, Fr Chavara Kuriakose Elias, making it obligatory on the churches to start schools, failing which their power to minister sacraments would be withdrawn (amsa mudakku). This was a very serious step. 

I was very curious to know what the impact of this circular was. How many parishes obliged? Are there any records? Or did they manage by setting up a typical 'aasaan kalari' attached to the churches. For a quick survey does not reveal the establishment of several schools immediately after that circular.  However, the CMIs seemed to have taken the matter to their hearts. 

Chavara Legacy Sustained by the CMIs

The CMI initiatives can be traced thus: 

In 1857, the group of pious women (precursor to the present CMC), Chavara and Leopold had gathered together at Koonammavu were instrumental in initiating what later became a formal school for girls. Then we find a series of schools being established by the fledgling religious society, one after the other - the usual list goes thus:

St. Ephrem's, Mannanam - 1885

St Aloysius, Elthuruth - 1888

St Joseph's, Pulincunnu - 1898

Infant Jesus, Vazhakulam -1911

St Joseph's, Mutholy - 1918. 

The Unique Position of Thevara in the CMI Education Ministry Map

I was surprised and happy to discover that a very important year and institution have been missed out in this listing. I was super glad to learn that St. Mary's school, Thevara, established in 1881 by Sacred  Heart Monastery, which itself was established only in 1879, should be considered the first formal school established by the CMIs, and run by the CMIs.  It was at the small island of Chammanatukara, for those days, far removed from Ernakulam (about 5 kilometres), which is now called Thevara. As in the case of almost all other listed schools, it also had its origin as a primary school, attaining high school status in 1924, and having a higher education institution, the first ever by the CMIs, as an outgrowth of it.  This is Sacred Heart College, established in 1944. 

Thus, perhaps, in the district of Ernakulam as well, it could be one of the oldest schools. My search locates SRV school as established in 1844/45; The establishment year of KP LP school, Perumanur, which I consider very old - could not be located. Santa Cruz School of Fort Kochi, under the patronage of the Latin diocese, was established only in 1888.  That would put St. Mary's - SH school as the no. 2 or the no.3 oldest school of the district. 

Thevarites could be proud of, so too the Kanatt family, and deservedly so, as it was Fr Jacob Kanatt of Thevara, as a member of the young religious society,  who paved the way for its establishment. And heartians everywhere, too!

When the experienced and visionary CMS missionaries established a school as early as 1817, which grew to a college in 1838, the young, inexperienced native order of the Carmelites was visionary enough to start with education as an outflow of its faith praxis, with the first school emerging in 1857. However, it had to wait for almost another century to venture into the more challenging arena of higher education (1944).

Even then, it can be included among the pioneering institutions in the field in the state of Keralam. 

Barring the government initiatives (Maharaja's Trivandrum, Maharaja's Kochi, Thalassery Brennen), the missionary initiatives of CMS college, Kottayam and UC College, Aluva and the diocesan initiatives of Changanachery (St Berchman's 1922), Thrissur (St Thomas 1919), the CMI initiatives come next, only after the great initiative for women by the CSST congregation in 1925. Thus, on the higher education map of Keralam with more than 1000 colleges, Sacred Heart College stands 9th overall, 6th by the Christian community, 4th by the Catholic community, 2nd by a religious order, and 1st by a religious order of men (or women) in the Syro-Malabar church.  It began as a men's college, and after 30 years of its establishment, by some act of providence or a deliberate act of the CMIs, in the international year of women, 1975, it became a co-ed institution - becoming one of the first such men's colleges to open its doors to women as well. 

Today it stands tall among the HEIs of the state, with a consistent national ranking averaging top 50 in the past 10 years, and always rated no.1 in the state by various independent surveys.  It holds a unique place with its co-ed policy, and a deliberate support for student participation, academic excellence, without compromising on the promotion of excellence and talents in the fields of sports, arts and culture. 

RETHINK - RESTORE

I received this article shared on the WhatsApp group of the Peace and Justice Forum of the Catholic Religious groups. I am just reproducing it, because I don't think such radical and unique models would be easily available. This case points to the possibilities in critical Re-thinking of our policies, positions, possessions etc., and very radical step to Restore - to the people what should have been theirs, which in turn, might restore the original (hopefully better) ecology of the region, the system. 

Environment & Climate

Jessica Kutz: Gender, climate and sustainability reporter

Published -

November 7, 2025, 11:56 a.m. CT

For the first time, Catholic sisters return land to a Tribal nation

"This return represents more than the restoration of land — it is the restoration of balance, dignity, and our sacred connection to the places our ancestors once walked."

Sister Karen Kapell speaks with Mildred "Tinker" Schuman, a tribal member of the Lac du Flambeau Band of Lake Superior Chippewa Indians as part of a ceremony on October 31, 2025 that celebrated the historic land transfer. (COURTESY OF FRANCISCAN SISTERS OF PERPETUAL ADORATION)

On a sunny afternoon on the shores of Trout Lake in northern Wisconsin, a Catholic sister and a Tribal president sat together at a table and made history. 

Two years ago, the Franciscan Sisters of Perpetual Adoration, a Catholic congregation, had approached the Lac Du Flambeau Band of Lake Superior Chippewa, a part of the Ojibwe Nation, and the original caretakers of the land, with an unheard of proposition: Would they like a piece of their land back? 

The question took the tribe by surprise, said Araia Breedlove, their public relations director. They had never had a private property owner offer up a piece of land, much less Catholic sisters. But after ironing out the details, the two parties were able to close the deal last Friday. 

With a flick of a pen, Sister Sue Ernster signed a document to formalize the land transfer with Tribal President John D. Johnson Sr. for a two-acre lakefront property that the sisters had owned since 1966. The appraised value for the land known as Marywood, which includes a retreat center and cabins, was $2.6 million. It was sold back to the tribe for just $30,000, the price the sisters paid to buy it.  

“This return represents more than the restoration of land — it is the restoration of balance, dignity, and our sacred connection to the places our ancestors once walked,” said John D. Johnson, Sr., Tribal President in a news release. “The Franciscan Sisters’ act of generosity and courage stands as an example of what true healing and partnership can look like. We are proud to welcome Marywood home, to ensure it continues to serve future generations of the Lac du Flambeau people.”

It is believed to be the first such transfer of land from Catholic sisters to a tribe in the country.

Bishop James Powers, John D. Johnson, Sr., Tribal President of the Lac du Flambeau Band of Lake Superior Chippewa Indians, and Sister Sue Ernster pose in front of the Marywood property which was returned to the Tribe on October 31, 2025. (COURTESY OF FRANCISCAN SISTERS OF PERPETUAL ADORATION)

“It’s a huge step forward for our Land Back Movement and reclaiming what was once ours,” said Breedlove. “The land is in a predominantly White area, and so to have a piece of our culture back where it belongs is extremely important for us.”

The two parties’ histories are intertwined in more ways than just the land. Between 1883 and 1969, the sisters operated the St. Mary’s Catholic Indian Boarding School, part of a larger project by the federal government and the Roman Catholic Church to forcefully assimilate Indigenous children and strip them of their culture. Ojibwe children were sent there, mostly from the Bad River Band of Lake Superior Chippewa, but also from the Lac Du Flambeau Band of Lake Superior Chippewa, according to the La Crosse County Historical Society. The Lac Du Flambeau Band also had a government boarding school on its reservation. In the United States around 500 boarding schools were built for the purpose of anglicizing over 60,000 Native children. 

The Rhetoric of the Manipulative Steward of the Mammon

November 7, 2025 Friday

Lk 16:1-8

A Confused Preacher or a Crafty Rhetor

My friend George expressed his doubts as to what this parable would mean. The great storyteller Jesus, as was his wont, introduces this parable to his followers. Yes, he is on his tour of villages and communities but heading to Jerusalem. The great narrator Luke inserts most of the teachings of Jesus through his engagements and conversations en route.  So his audience is the ordinary people, his bunch of disciples and followers, and a few of his constant detractors - perhaps, the elite of those times. 

Perhaps, Jesus observes the cleverness people in general employ in their daily affairs almost instinctively - deploying their resources (material and relational - human) in such a way as to secure their lives, their future. This adroitness that comes out from a survival instinct is appreciated by the Master Teacher! However, he just stops with a statement of the fact - "the children of this world are more prudent in dealing with their own generation than the children of light"

Doubts are regarding: 

1. Is this prudence? It is more of a terminological question, I feel. It could also be cleverness or efficiency.  The Master was broad-minded enough to see the cleverness of the steward, beyond his manipulativeness. 

2. Resources for the Reign Does the parable speak about ends and means? I don't think Jesus' focus is on attaining ends by any means.  I think he is concerned about the lack of adaptive responsiveness on the part of those who claim to be or want to be in the track of light. Are they generally dull-witted? 

It is more about utilising the opportunities before you while you can. Not later, not after you have been thrown out of your stewardship 

That would mean when you are alive and active, when your faculties are in order, when you are able-bodied, when you have possibilities to make good for the time when you would be 'thrown out' not as a punishment, but as a natural progression of your life. 

Everybody's Stewardship While you are on the earth, in this body - you have the stewardship - starting with your body, your surroundings, the network of your human and other relationships/engagements. It is the time you could 'cleverly employ' your powers to have people or treasures stored up for eventualities. 

In the first reading, St Paul (Rom 15:17-18) speaks (boasts) from the assurance of having been a clever and efficient steward in this respect, which he ackno\wledges as 'accomplished by Christ through me'. 

Apparently, a bit confusing, when we read Jesus as the one who went about doing good, it is perhaps very much in line with the arch teacher's general deployment of paradoxes to drive home messages for life - an appeal to shed complacency and work with vigilance, optimally (?maximally) employing earthly resources for the looked forward to access to heaven - the passport to the realm where God reigns. 

The Middle Path of the Radical Is it a balancing act by Jesus? Elsewhere, he tirades a set of curses to those who possess wealth, saying 'woe to you, who are rich' (Luke 6:24-26), contrasting with the poor, who are the blessed.  While that too can be viewed as a rhetorical statement of Jesus, here is indicating a practical wisdom - that wealth and money which can easily become means that take you away from the divine realm or path of righteousness, the very 'mammon' can be deployed in the right manner (tactfully) to ensure access there (Lk 16:9). 

And amply proven by the many who have followed the path, including kings and queens of this world!!

My Stewardshpi Prayer I am reminded of my stewardship on the planet as a great opportunity and a task -and my resources of money, material, time, talent, energy - to be tapped wisely - not necessarily to secure that coveted passport, but rather to be part of building up (establishing) that realm of righteousness!!

Lord, guide me on your path of righteousness, while I enjoy your blessings of life on this wonderful planet, our common home!! Amen! 

P.S. But the question still remains, does the Almighty need such round-about ways of teaching to tell people to do good and avoid evil, using their resources prudently, that extremes of a straight-thinking minister or a paradox-loving rhetor of the word is forced to confess that s/he is confused?