PONTIFICIA UNIVERSITAS URBANIANA

FACULTAS MISSIOLOGIAE
_____________________________________________________________

Mission and Discipleship in Contemporary

Missiological Debate:
Implications for the Missionary Sisters of Mary Help
of Christians' Apostolate in North East India

VIJI JOHN

Extractum ex dissertazione ad Doctorum in Facultate Missiologiae

ROMÆ 2020

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 ACKNOWLEDGEMENTS

With deep sentiments of joy and gratitude I thank God Almighty for
letting me to have a close experience of the Lord all through my study and
research. I thank him for being my Master and leading me all along my
life’s journey. I am thankful to all my MSMHC Sisters particularly, Rev. Sr.
Philomena Mathew, Superior General, who gave me the opportunities to
pursue my higher studies here in Rome. I truly admit all her great help,
prayerful support, and valuable suggestions during these years of study.
I acknowledge my appreciation to Prof. F. A. Oborji the moderator
of the thesis, for his continuous support of my study and research, for his
patience, enthusiasm, and immense knowledge in guiding me till the
completion of this research. His scholarly direction and friendly approach
created a pleasant ambience for working together. I sincerely thank Prof. B.
Kanakappally and Prof. Dell’Ortho the correlators, for their guidance,
dedication, availability, and positive observations for the composition of this
work. A big thanks to all the professors of Missiology Faculty of Pontifical
Urbaniana University. I am grateful to the library staff of Urbaniana,
Gregoriana, Salesiana Pontifical Universities in Rome as well as SEDOS for
their friendly approach and dedication. A special thanks to Fr. Kurian SVD
for spending his valuable time to read the thesis and to make adequate
suggestions.
I owe an inestimable debt to Figlie della caritàdi San Vincenzo de’
Paoli, Rome, especially to all the Sisters at Casa S. Agatha for
accommodating me and making my stay and study comfortable. I gratefully
remember and thank all the MSMHC student Sisters, Rome and all the
Sisters of the Delegation Italy, for all their help and support.
With deep sense of gratitude and love I fondly remember my mother,
brothers and sisters who support me with their unceasing prayers and
encouragement. Thanks to my beloved father and loving brother who
always intercede for me from heaven. A special note of thanks to Fr.
Denson Jose for his valuable suggestions, continuous help, and prayerful
support. I owe much to all my friends and well-wishers who have been a
great support and strength in my life. May God bless us all.

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 TABLE OF CONTENTS OF THE EXTRACT

ACKNOWLEDGEMENTS ............................................................................ i
TABLE OF CONTENTS OF THE EXTRACT............................................. v
ABBREVIATIONS ...................................................................................... xi

GENERAL INTRODUCTION ...................................................................... 1

MOTIVATION FOR THE CHOICE OF THE THEME ............................... 2
The Status Quaestionis ................................................................................... 3
AIM AND SCOPE OF THE RESEARCH .................................................... 3
THE ORIGINALITY OF THE RESEARCH ................................................ 4
METHODOLOGY ......................................................................................... 5
THE STRUCTURE OF THE RESEARCH ................................................... 5
LIMITATION OF THE RESEARCH ........................................................... 7

CHAPTER THREE
MISSIONARY DISCIPLESHIP AND MISSIONARY SISTERS OF MARY
HELP OF CHRISTIANS
3.1 INTRODUCTION ................................................................................... 9
3.2 HISTORY AND SOCIO-CULTURAL CONCEPT OF
NORTHEAST INDIA ............................................................................ 9
3.2.1 Historical Background ........................................................................ 10
3.2.2 The People and the Culture ................................................................. 12
3.2.3 Economic and Socio-Cultural Aspects ............................................... 13
3.3 THE HISTORY OF CHURCH IN NORTH EAST INDIA .................. 15
3.4. THE IMPACT OF CHRISTIANITY IN NORTH EAST INDIA ........ 17
3.5 FOUNDER AND HIS VISION OF MISSIONARY
DISCIPLESHIP .................................................................................... 19
3.5.1 Missionary Spirit ................................................................................. 19
3.5.2 Missionary Identity ............................................................................. 21
3.5.3 Mission: Making Disciples ................................................................. 22

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3.5.3.1 Witness of Life ................................................................................. 23
3.5.3.2 Explicit Proclamation ....................................................................... 24
3.5.3.3 Works of Charity .............................................................................. 27
3.5.3.4 Catechetical Instructions .................................................................. 29
3.5.3.5 Inculturation ..................................................................................... 30
3.5.3.6 Involvement of women in Evangelization ....................................... 31
3.5.3.7 Involvement of Laity in the Evangelization ..................................... 32
3.5.3.8 Empowerment of Women and Promotion of their Rights ............... 33
3.6 SPECIAL FEATURES OF THE MSMHC ........................................... 35
3.6.1 Personal Holiness ................................................................................ 35
3.6.2. Passionate Attachment to Christ ........................................................ 36
3.7 MISSIONARY DISCIPLESHIP AND THE CHARISM OF
MSMHC ................................................................................................ 37
3.7.1 Living the Charism as Missionary Disciples ...................................... 38
3.7.2 Characteristics of The Charism of the MSMHC ................................. 40
3.7.2.1 Primacy of Mission ad gentes .......................................................... 41
3.7.2.2 Catechetical Instruction.................................................................... 43
3.7.2.3 Family Catechesis ............................................................................ 44
3.7.2.4 Works of Charity as love of neighbour ............................................ 46
3.7.2.5 Education.......................................................................................... 47
3.8 NEW EVANGELIZATION AND TRANSFORMATION ................... 49
3.8.1 Scattering Gospel Culture ................................................................... 50
3.8.1.1 Communal Harmony ........................................................................ 50
3.8.1.2 Ecological Harmony......................................................................... 51
3.8.1.3 Cultural Identity ............................................................................... 52
3.8.1.4 Inculturation ..................................................................................... 52
3.8.2 Role of MSMHC in New Evangelization ........................................... 53
3.8.3 Role of Catechesis in New Evangelization ......................................... 56
3.8.3.1 Catechesis in the Pastoral Care of the Baptized ............................... 56
3.8.3.2 Catechesis in the New Evangelization of the Lapsed
Christians .......................................................................................... 57

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3.8.3.3 New Evangelization and Social Communication ............................. 58
3.8.3.4 The Role of Liturgy in the New Evangelization .............................. 59
3.9 CONSECRATED LIFE OF WITNESS AND MISSIONARY
DISCIPLESHIP .................................................................................... 60
3.9.1 MSMHC Witness and Missionary Discipleship ................................. 61
3.10 MSMHC SPECIAL PREDILECTIONS: WOMEN AND THE
POOR.................................................................................................. 64
3.10.1 The Mission by the MSMHC: A Paradigm Shift .............................. 65
3.10.2 Promoting Dignity for Women and Children.................................... 67
3.10.3 Caring for the Underprivileged ......................................................... 68
3.10.4 Homes for the Vulnerable Women and Children .............................. 68
3.10.5 Formal and Non-Formal Literacy Programme .................................. 69
3.10.6 Option for the Poor and the Marginalised ......................................... 70
3.10.6.1 MSMHC’s Option for the Poor ...................................................... 70
3.11 CONCLUSION .................................................................................... 71

CHAPTER FOUR
CHALLENGES AND PROSPECTS FOR THE FUTURE
4.1 INTRODUCTION .................................................................................. 73
4.2 CHALLENGES TO BE MISSIONARY DISCIPLES IN INDIA .......... 73
4.2.1 Christian Presence in a Pluralistic Society .......................................... 74
4.2.2 The Pluri-Religious Situation and Interreligious Dialogue ................. 75
4.2.3 Church in India .................................................................................... 76
4.2.3.1 The Present Socio-Political Situation in India ................................. 76
4.2.3.2 Socio-Economic Situation in India .................................................. 78
4.2.3.3 The Contextual Challenges .............................................................. 79
4.2.4 Challenges Faced by Women in India ................................................ 81
4.2.4.1 Women in Rural Context of India .................................................... 81
4.2.4.2. Women in the Middle-class Society ............................................... 82
4.2.4.3 Women in Upper-class Society ........................................................ 82
4.2.4.4 Women in the Tribal Society ........................................................... 82

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4.2.4.5 Women in the Church ...................................................................... 83
4.3 PROPOSALS FOR AN ENHANCED MISSIONARY
DISCIPLESHIP .................................................................................... 84
4.3.1 Dialogue and Mission ......................................................................... 85
4.3.2 A Church which Goes Forth: A Call to Periphery .............................. 88
4.3.2.1 Preferential Option for the Poor in the Indian Church ..................... 89
4.3.3 Spirit-Filled Evangelizers.................................................................... 90
4.3.3.1 Holistic Approach to mission ........................................................... 91
4.3.3.2 Anthropological Approach to Mission ............................................. 92
4.3.4 Approach to Inculturation ................................................................... 92
4.3.4.1 Scope for Inculturation in Eco-Spirituality ...................................... 94
4.3.4.2 Prophetic Characteristics of Inculturation ........................................ 94
a. Purifying the Culture ................................................................................ 95
b. Preserving Cultures .................................................................................. 95
4.3.5 Social Communication and Mission ................................................... 96
4.3.5.1 The use of Media in the Church ....................................................... 97
4.3.5.2 Social Communication and the Mission of the Church in
Northeast India ................................................................................. 98
4.3.6 Deeper Commitment to Formation of Missionary Disciples ............ 100
4.3.6.1 Ongoing Formation for Authentic Missionary Discipleship .......... 101
4.3.7 From Gender Discrimination to Feminine Participation ................... 105
4.3.7.1 Implementation of a Gender Policy ............................................... 106
4.3.8 Practical Implications for the MSMHC in their Preferential
Option for Women ............................................................................ 109
4.3.8.1 Gospel Proclaims the Dignity of Women ...................................... 110
4.3.8.2 Family Apostolate Promotes Self-confidence among the
Women ......................................................................................... 111
4.3.8.3 Upholding the Dignity of Women through Parish Activities ........ 111
4.3.8.4 Compulsory Gender Education ...................................................... 112
4.3.8.5 Evening/Night Schools for School Dropouts ................................. 114
4.3.8.6 Literacy Programme for Illiterate Women ..................................... 114

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4.3.8.7 Human developmental Programme for Women ............................ 114
4.3.10 Revitalizing of the Formation Programme in the
Congregation .................................................................................. 115
4.3.9.1 Education of the Sisters for the Mission ........................................ 116
4.3.9.2 Formation of the Laity in Missionary Discipleship ....................... 117
4.3.9.3 Centre for the Missionary Formation ............................................. 118
4.3.10 Evangelization and Human Promotion ........................................... 119
4.4 CONCLUSION .................................................................................... 120

GENERAL CONCLUSION ...................................................................... 123

MISSION AND DISCIPLESHIP .............................................................. 124
MISSIOLOGICAL DEBATE ON MISSION AND DISCIPLESHIP ....... 125
PASTORAL AND MISSIOLOGICAL IMPLICATIONS ........................ 128
BIBLIOGRAPHY ...................................................................................... 131
TABLE OF CONTENTS ........................................................................... 165

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 ABBREVIATIONS

AA Decr. Apostolicam Actuositatem

AAS Acta Apostolicae Sedis
Ap. Con. Apostolic Constitution
AD Aparecida Document
AG Decr. Ad Gentes Divinitus
AJT Asian Journal of Theology
AL AmorisLaetitia
CBCI Catholic Bishops’ Conference of India
CCC Catechism of the Catholic Church
CELAM ConsejoEpiscopalLatinoAmericano
CD Christus Dominus
CDS Central for Developmental Studies
CIC Codex Iuris Canonici
Cf. Confer
CFL Ap. Exh. Christifideles Laici
CT Ap. Exh. Catechesi Tradendae
CV Ap. Exh. Christus Vivit
CWME Conference on World Mission and
Evangelization
DBCIC Don Bosco Centre for Indigenous Cultures
DCE Ency. Let. Deus Caritas Est
DH Decl. Dignitatis Huamanae
DI Decl. Dominus Iesus
DV Dogm. Con. Dei Verbum
EA Ap. Exh. Ecclesia in Asia
ed./eds. editor/editors
etc. et cetera

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EAPR East Asian Pastoral Review
EN Ap. Exh. Evangelii Nuntiandi
ES Ency. Let. Ecclesiam Suam
EG Ap. Exh. Evangelii Gaudium
FABC Federation of Asian Bishops’ Conference
FC Ap. Exh. Familiaris Consortio
GE Decl. Gravissimum Educationis
GDC General Directory of Catechesis
GE Ap. Exh. Gaudate et Exsultate
GS Past. Con. Gaudium et Spes
IAS Indian Administrative Service
ICM International Congress on Mission
IPS Indian Police Service
IMC International Missionary Council
ITA Indian Theological Association
ISPCK Indian Society for Promoting Christian
Knowledge
LG Dogm. Con. Lumen Gentium
LSi’ Ency. Let. Laudato Si’
MSMHC Missionary Sisters of Mary Help of Christians
MOCTW Mission of the Orthodox Church in Today’s
World
NA Decl. Nostra Aetate
NE North East
PC Decr. Perfectae Caritatis
PO Decr. Presbyterorum Ordinis
RD Ap. Exh. Redemptionis Donum
RM Ency. Let. Redemptoris Missio
SC Dogm. Con. Sacrosanctum Concilium

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 SCC Small Christian Communities
SDB Salesians of Don Bosco
ST Scheduled Tribe
TLL Together Towards Life
TPI Theological Publications of India
Trans. translated
UUJ Urbaniana University Journal
UR Decr. Unitatis Redintegratio
VC Ap. Exh. Vita Consecrata
VJTR Vidyajyothi Journal of Theological Reflection
vol. volume
WCC World Council of Churches

The abbreviations for the biblical citations used in the thesis are according
to the Holy Bible, Revised Standard Version Bible.

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 GENERAL INTRODUCTION

The Father sent His Son Jesus into the world to redeem the world.
Jesus in turn sent His disciples with the mandate, “Go therefore and make
disciples of all nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit, and teaching them to observe all that I have
commanded you (Mt 28: 19-20).”1 The command of Jesus to go and make
disciples has become the mission of the Church. Vatican II confirms this
command as the mission of the Church and affirms that the Church is
missionary by nature.2
Today there are many well-planned initiatives within the Church
where various institutions, organizations and individuals strive to take the
gospel to the ends of the earth as instructed by Jesus in the Great
Commission (Mt 28:19-20; Mk 16:15; Lk 24:46-49). His commission was
to make people his disciples. This Great commission attracts the Church
into a partnership with God and within this partnership the Church gets
involved in God’s mission to make disciples. Pope Paul VI in his apostolic
exhortation Evangelii Nuntiandi introduced the concept of ‘evangelization’
for the mission of the Church. Later, John Paul II introduced ‘New
evangelization’ in his encyclical Redemptoris Missio, to mean new
approaches to the work of evangelization. Further, Pope Benedict XVI in
the context of crisis of faith, defined new evangelization to be re-
evangelization.
Pope Francis instead made a paradigm shift in the approach of
mission and envisages a renewed method in the form of missionary
discipleship as the new way of being Church.3 Pope Francis believes, the
concept of missionary discipleship to be the essential character for the life of
the Church in the world and for the lives of all those in the Church. He
stresses that in virtue of their baptism all the members of the People of God
have become missionary disciples (cf. Mt 28:19). It does not limit any

1
The Holy Bible, The Revised Standard Version Catholic edition, Asian Trading
Corporation, Bangalore 2010, (All scripture references cited in this paper are taken from
RSV Bible 3rd edition).
2
VATICAN II, Decree on the Missionary activity of the Church Ad Gentes, 7
December 1965, in AAS 58 (1966), 947-990, (Hereafter referred as AG).
3
Cf. FRANCIS, Apostolic Exhortation Evangelii Gaudium, 24 November 2013, in
AAS (2013), 1019-1137, (Hereafter referred as EG).
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Christian to be missionary, rather opens the door for all to embark in the
mission of the Church.
The vision of missionary discipleship facilitates the Church to
respond to the urgent needs for inner renewal and dialogue with the world.
Pope Francis strongly intends an inner renewal of the lives and attitudes of
the Church. Which further enables Church to recognize God and to proclaim
him in the language of each and every culture. In the opinion of S. Pinto an
Indian theologian, missionary discipleship seems to be a creative means to
new evangelization.4 M. Amaladoss strongly thinks that living explicit lives
of discipleship creates a culture of witness in the society.5 F. Wilfred refers
missionary discipleship to witness and dialogue.6 S. Bevans sees it as a
comprehensive vision of the Church’s “missionary by its very nature.”7
Whatever maybe the case, the concept of Missionary discipleship insist on
the personal involvement of all the members of the people of God in the
joyful mission of new evangelization by sharing their encounter and
experience of Jesus. In a way, Missionary discipleship is an effective
instrument for the mission of the Church.
MOTIVATION FOR THE CHOICE OF THE THEME
In line with the traditional teaching of the Church on the missionary
vocation of every baptized Christian, Pope Francis affirms that through
baptism one becomes a member of the Church which is the community of
missionary disciples. As a member of the community of missionary
disciples, one becomes agent of this same mission. He becomes a
missionary disciple, with a personal commitment to evangelization. This
commitment binds each one to live together, this is to say that, missionary
disciples accompany missionary disciples.8 Considering the innovation of
Pope Francis, a call to ‘missionary discipleship’, the prime motive of this
research is to make a missiological debate on the evolution of the term
“Missionary Discipleship”. Further, to analyse the implications for the
apostolate of Missionary Sisters of Mary Help of Christians as missionary
disciples in Northeast India. Further, it is motivated by my desire for a

4
Cf. S. PINTO, “The Concept of Missionary Disciple and its Implications,” in
Indian Theological Studies, vol. 51/2 (June 2014), 187-208.
5
Cf. M. AMALADOSS, Making all Things New: Dialogue, Pluralism and
Evangelization in Asia, Orbis Books, Maryknoll 1990, 87.
6
Cf. F. WILFRED, “Rethinking Indian Church-Leadership of Tomorrow in the
Light of Pope Francis,” in Jeevadhara, vol. 54/259, (January 2014), 48-67.
7
S. BEVANS, “New Evangelization or Missionary Church: Evangelii Gaudium
and the call for Missionary Discipleship,” in Verbum SVD, vol. 55, (2014), 158-176.
8
Cf. EG 121.
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scientific study of my religious congregation’s missionary charism of
promoting missionary discipleship in the context of mission ad gentes, in
which our Sisters (MSMHC) work in North East India. In fact, ever since its
foundation in 1942, this had been the paradigm continued to characterize the
missionary outreach of our Sisters. The thesis will analyse the missionary
apostolate of our Sisters in Northeast India under the missionary paradigm
of discipleship and mission, and by it, show how our Sisters are in a
concrete way, witnessing and living out what Pope Francis has described for
us today, as ‘missionary discipleship’ of a Church or Christian community
that ‘goes forth’ into the world.9
The research will examine the mission of our Sisters in the whole of
Northeast Indian context. The aim here is to highlight how the missionary
apostolate of the MSMHC Sisters as highlighted by our founder, falls within
the line of the contemporary development in missionary paradigm of
missionary discipleship.
The Status Quaestionis
In this thesis I want to make a missiological investigation into the
new and renewed emphasis on discipleship in mission. With the point of
departure from Pope Francis’ choice of the paradigm of missionary
disciples. The thesis is to investigate whether mission and discipleship is a
more adequate concept to understanding the Church’s mission and
missionary challenges in today’s world. Moreover, the thesis posits the
question of whether this new concept is something entirely new from the
previous concepts of mission or is it just as a result of the Church’s own
mission theology’s progressive development and understanding of the
Church’s mission and missionary challenges in the world today? If it is
something entirely new, how does it differ and also relate to the previous
paradigms or concepts of mission? Corollary, if it is just a progressive
development of the way the Church is coming to understand its missionary
challenges today, how is it related to and differentiated from the previous
concepts or paradigms?
AIM AND SCOPE OF THE RESEARCH
In this research I intend to know and understand the problematic
concepts of missionary discipleship in contemporary missiology by giving
an over view of Mission and discipleship in the Scripture, looking into the
concepts of mission and discipleship in the Vatican II mission theology,
how they are developed all through the post-conciliar mission theology up

9
Cf. EG 24.
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to Pope Francis’ choice of the expression of the ‘Church that goes forth’
as a ‘community of missionary disciples’.10
This thesis also aims an in-depth, critical study and analysis of the
debate on mission and discipleship among scholars in contemporary
missiology. The thesis will give an elaborate attention to discussing the
debate on these problematic issues among missiologists today, with
particular attention to the contribution of Indian authors. Which has a further
scope of making some concrete proposals for the effective vision of being
missionary disciples, witnessing to the Truth in Indian context.
THE ORIGINALITY OF THE RESEARCH
From the testimony of the evangelist John, we can assert that a
disciple is one who is always with the Master. John identifies himself as a
disciple whom the lord loves because he (John) was always with Jesus his
Master and also John in his gospel used the expression "disciple" more than
"apostle". An apostle is the one who is sent by the Master, while a disciple
is the one who is always with the Master.Discipleship is about joining in
with the Holy Spirit in the transformation of the universe. The Holy Spirit is
the principal agent of mission. Since the thesis is first and foremost
motivated by my desire for a scientific study of my religious congregation’s
missionary charism of promoting missionary discipleship in the context of
mission ‘ad gentes’, in which Missionary Sisters of Mary Help of Christians
work in Northeast India, the research will examine the mission of our Sisters
in the whole of Northeast Indian context.
Religious life is a call to be joyful and prophetic witness to the
gospel of Christ in today’s world exemplifying and incarnating the core
values of Christ and his kingdom.11 Therefore, religious life certainly is not
a renunciation of the world but a deeper immersion into the world as radical
disciples of Jesus. It is a call to live in communion with others and to build
communities of freedom, fellowship and justice.12 Missionary sisters having
responded the called to live as missionary disciples, joyfully dedicate
themselves to witness Christ in the Church and in the society. As Pope
Francis said, “Only if our witness is joyful, we will attract men and women

10
EG 24.
11
Cf. J. ABRAHAM and D. S. KUMAR, “Consecrated Life: A call to bear Joyful
Witness to the Gospel,” in Indian Theological Studies, vol. 52/3, September 2015, 345-350.
12
Cf. J. ABRAHAM and D. S. KUMAR, “Consecrated Life: A call to bear Joyful
Witness to the Gospel,” 346.
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to Christ.”13 Church in India is a minority group and it has a great role to
witness Christ in its multireligious and multicultural society.
The originality of the thesis will be the opportunities to become
joyful and prophetic witnesses in the apostolates of MSMHC in Northeast
India. Also actualizing the missionary paradigm of missionary discipleship
in the missionary apostolate of the MSMHC Sisters as highlighted by our
founder who has been guided by the Holy Spirit. The challenges and the
proposals will be adequate for the better clarity in the vision of missionary
discipleship and for the participation of all the baptized in the evangelizing
mission of the Church in India. Thus, the topic gives an inclusive approach
to confront the present need of the Church and society.
METHODOLOGY
The thesis will follow very systematic methodologies for developing
the theme. Each chapter will have its unique methods. Chapter one will have
more of historical-analytical method to give an overview of the theme.
Whereas, in chapter two we will find more of synthetic and deductive
methods to present a debate on the ideas of current authors, theologians and
Church teachings regarding missionary discipleship. Chapter three will
follow descriptive, analytic and interpretive methods to analyse the
missionary apostolate of the MSMHC Sisters as the missionary paradigm of
mission and discipleship. And the last chapter will use the synthetic and
critical methods to point out the challenges and find out proposals for the
future mission.
THE STRUCTURE OF THE RESEARCH
The research is systematically divided into four chapters. The first
chapter of the thesis deals with the outline of the mission and discipleship.
At the very start, the chapter tries to examine the biblical connotation as
foundation of the concept of mission and discipleship. The core of
discipleship is the mission of God that is revealed in Jesus Christ. It is
proper to say that, by the fact of our baptism we are all called to become
disciples of Jesus. This baptismal obligation lived by the early Christians is
considered as the prime example for the Christian discipleship. Chapter
further explores the impact of the concept of missionary discipleship in the
early Christian communities. Early Christians are the eyewitnesses to Christ
and his mission. Therefore, they gave up their life as martyrs for the love of
God and witness his kingdom to the entire world. Chapter continues to

13
FRANCIS, “Consecrated Day Celebration,” in https://www.figliedellachiesa.org/
pt/blog-pt/figlie-della-chiesa-2/consecrated-day-celebration.html, accessed on 28/02/2020.
5
illuminate the understanding of the Vatican II on the concept of mission and
discipleship and this certainly will add curiosity and interest to the research.
It also attempts to speculate the post conciliar teachings on the mission and
the significance of missionary discipleship. The chapter also tries to dig out
the origin of the ‘mission and discipleship’ in the Aparecida V document.
And concludes with the understanding of the concept of missionary
discipleship in FABC. Asian Bishops emphasizes that, the Church in India
seeks to reach out to everyone in love and service. Prophetic witness to be
the hallmark of the Church and to embark on the poor and those who are on
the peripheries, not only to the geographical peripheries but also to the
existential peripheries. Thus, to create the local Church a family of
missionary disciples.
The second chapter makes a debate on the concept of mission and
discipleship. The debate gives an elaborate attention to significance and
implications of mission and discipleship in the teachings of other Churches,
and also among the contemporary authors, with a particular attention to the
contribution of Indian authors. The focus in this effort is a critical study and
analysis on ‘how other Churches understand the mission of the Church in
terms of mission and discipleship, and to know what do the contemporary
Christian authors communicate about the concept of mission in relation to
missionary discipleship.’ This chapter will help to realize that, the Church is
a universal sacrament of salvation and to spread the message of salvation to
all without excluding anyone is an urgent call to respond by all the baptized.
Church makes the good news acceptable and adaptable in the diverse
cultures and contexts through witness.
The third chapter concentrates how the missionary apostolate of the
MSMHC Sisters as highlighted by the founder who had been guided by the
Holy Spirit, falls within the line of the contemporary development in
missionary paradigm of missionary discipleship. The chapter makes an in-
depth study on the vision of the founder and the missionary charism of the
Congregation. The research focuses on how the Sisters as joyful
missionaries go out to the peripheries of northeast India to witness Christ to
the people.
Every Missionary Sister is called to make difference in the lives of
people with their witness of life. They are called to opt for the poor women,
children, and young girls in their missionary apostolate. This chapter
therefore highlights the special predilection for the poor, women, and
children as unique to the entire apostolate of MSMHC Sisters.

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 Fourth chapter seeks to note down some of the challenges faced by
the missionaries, particularly the MSMHC Sisters in carrying out the
mission of the Church. The mission of the Church in India faces challenges
in many areas. In this fast-changing world, Church is being challenged by
globalization of materialism, technological domination, religious
fundamentalism, religious pluralism, sectarian new generation of religious
cults, pseudo salvation offered by secular ideologies, etc. The elders are
unable to communicate their faith and their values to the young. The
traditional authority is no longer respected. Society is becoming more and
more secular. India is seriously endangered by the powerful force of
fundamentalism in all religions. The Church in India, which had acceptance
and recognition in the fields of education, health care and social welfare
activities, is gradually moving to a stage of rejection, opposition, alienation
and elimination. Moreover, a negative propaganda is going on against the
Church based on conversion and its foreignness. At this juncture, the
Church need to give up her triumphalistic attitude and rethink the ways of
doing mission and discover new ways of being Church in India that are
constructive.
Therefore, examines the many challenges Catholic Church faces in
undertaking the mission of the Church. The factors that affect the society
become challenges to the missionary activities as well. This research tries to
point out various challenges Church in India faces based on the socio-
political, economic, and contextual challenges. The chapter gives
importance to the challenges faced by women in the society. Further, the
chapter tries to make new proposals for an authentic missionary discipleship
to become genuine witness of God’s love and mercy.
LIMITATION OF THE RESEARCH
The research is basically missiological and contextual in nature with
a socio-cultural thrust. As far as limitation of research is concerned, it is
impossible to comprehend fully the reality of the concept of Missionary
Discipleship for the renewed and innovative approach to the evangelizing
mission of the Church, particularly in apostolate of the Congregation of
Missionary Sisters of Mary Help of Christians. It is limited only to the
common conditions that are encountered by the society and the people in
undertaking the mission in the context of northeast India. It also lacks
deeper study on the teachings of other Churches and their documents on the
concept of missionary discipleship. Lack of enough books by the
contemporary authors on this specific theme is a limitation to be noted.

7
 This research is not a complete investigation on all the authors or
ideas on the theme rather it presents certain ideas and views of some
credible authors which are available today. Therefore, it opens possibilities
for further elaboration, research and articulation on many other important
aspects related to the theme.

8
 CHAPTER THREE
MISSIONARY DISCIPLESHIP AND MISSIONARY SISTERS OF
MARY HELP OF CHRISTIANS

3.1 INTRODUCTION
Christ’s teaching to his disciples, “Go to the whole world and
proclaim the Gospel to every creature” (Mk 16:15) is a command and a
mission for every Christian. This mandate of Christ is at the root of every
mission. It consists in proclaiming the gospel to every creature, in teaching
all peoples with a view to establish the Church, beginning with baptism and
perfecting it with the other sacraments especially the Eucharist. It is an
obligation for all Christians to become part of this mission. God allows
ordinary people the opportunity to become participants in his life and
mission. It is a call to be a missionary and at the same time to be a disciple.
In the first chapter, we have seen the meaning of a ‘missionary’ and a
‘disciple’ and in the second chapter we came across ecumenical debate on
the ‘missionary discipleship’ by various contemporary missiologists and
theologians. The third chapter examines the implications of the theology of
missionary discipleship for the missionary apostolates of the Congregation
of the Missionary Sisters of Mary Help of Christians14 in the context of
Northeast India.
3.2 HISTORY AND SOCIO-CULTURAL CONCEPT OF
NORTHEAST INDIA
The history and culture of of northeast India is very different from
that of other parts of India. The people over here are comparatively poor and
live a communitarian lifestyle. The ethno-linguistic composition of
northeast India is extremely complex. About one quarter of the region is
made up of the four plains of the Brahmaputra valley and the Surma valley
of Assam, the Tripura plains and the Manipur plateau. Three quarters are

14
The Congregation of the Missionary Sisters of Mary Help of Christians
(Hereafter referred as MSMHC), the first indigenous Congregation of North East India was
founded on October 24, 1942, in Guwahati, Assam, by Venerable Stephen Fernando, SDB,
the then Bishop of Shillong, India. The Congregation became a Papal Institute of Pontifical
Right on March 1977. The primary and essential element of the Charism of the MSMHC is
missionary evangelization, which affects and permeates their whole life and all the aspects
of their apostolic undertakings. Therefore, the most important activity of the Congregation
is missionary work. The primary purpose of the Congregation is identified with the
essential mission of the church. Hence it is mandatory for every MSMHC to go ahead with
passion and commitment to make Jesus known, accepted and loved.
9
hilly areas. Most of the northeast Indians are classified as Tibeto-Burman,
Mon-Khmer and Siamese Chinese families.15
3.2.1 Historical Background
Northeast India is comprised of seven states, commonly known as
“seven sisters.” They are Assam, Arunachal Pradesh, Meghalaya, Manipur,
Mizoram, Nagaland Tripura and Sikkim. In 2002 Sikkim was integrated as
the eighth north-eastern states. It is situated in the northeast part of India. It
is essentially a land of villages consist of its rural nature and agricultural set
up. It has more than 35,167 villages mainly located in remote areas. It is a
land of diverse tribes, cultures and peoples. The people are of over 200
scheduled tribes.16 The terrain is mostly mountainous and hilly though there
are plateaus and valleys. The region has international boundaries with
Bhutan in the North, Bangladesh in the South, Myanmar in the East and
China in the west.17 The evangelizing mission of the MSMHC is mainly
linked to the villages in these places and in the rest of the country. 18 It is
obviously worth mentioning a brief story of these states in our research.
Arunachal Pradesh is located in the North Eastern part of India and
has a long International border with Bhutan, China and Myanmar. Nature
has been exceedingly kind and has endowed this beautiful state with a rich
vein of forest wealth that abounds in magnificent wildlife and diverse array
of flora and fauna that are not found elsewhere in the world. The state has a
mixture of mountains, hills, low alluvial flood plains and pine-clad plateaus
of scenic grandeur. Nestled in this incredible cradle of nature are the
beautiful, colourful and vibrant people of the state, who are diverse in

15
Cf. F. S. DOWNS, Christianity in Northeast India: Historical Perspectives,
ISPCK, Delhi 1983, 6.
16
Some of the main tribes of Northeast India are the Garos, Khasis, Nagas,
Karabis, Boros, Rabhas, Kukis, Assamies, Apathanis, Nyshis, Meiteilon, Mizos, Mikkis,
Santals, Oraons, Kharias, Mundas, Lothas, Noctes, Tangas, Adivasis, and others. Cf. K.
KUNNUMPURAM, “The Local Church of North-east India: A Theological Exploration,”
in K. POOVATHUMKUDY, et al (eds.), In the Service of Mission Studies in Honour of
Archbishop Thomas Menamparampil, Oriens Publication, Shillong 2006, 173-185.
17
Cf. D. SYIEMLIEH, “Socio-Cultural Background of the Peoples of North East
India,” in J. PUTHENPURAKAL, (ed.), Impact of Christianity on North East India,
Vendrame Institute Publications, Shillong 1996, 192-199.
18
Cf. J. M. THADATHIL, A Great missionary Legacy, Centre for Indigenous
People & Missionary Sisters Publications, Guwahati 1997, 3.
10
culture and lifestyle. The major tribes are the Nishi, Tagin, Apatani, Adi,
Mishmi, Nocte, Wancho, Khampti, Tangsha, Singpho, Monpa, and Aka.19
Assam is a land of high rainfall. It is endowed with lush greenery and
the mighty river Brahmaputra whose tributaries and lakes provide the region
with a unique and aesthetic environment. Assam is surrounded by six of the
other Seven Sister States. And thus, it is the heart of the North East India.
The people of Assam inhabit in a multi-ethnic, multi-linguistic and multi-
religious society. The Barak valley being an extension of Bengal plains is
mostly populated by Bengalis.20
Meghalaya is known as “the abode of clouds.” Its enchanting beauty,
mild and pleasant climate, hills and rivers, waterfalls, pine groves, nature’s
gift of spectacular and mysterious sight leads one to a fairy land experience
of the, “Scotland of the East.” It is predominantly inhabited by the Khasis,
the Jaintias and the Garos, each having one’s own language. They share a
common matrilineal tradition. Besides, there are Lyngam, Rabha, Karbi,
Kuch Kachari, Hajong etc. Christianity has a great influence in Meghalaya.
Yet some are still strongly adhered to indigenous faith. In the state there are
also other religions like Hinduism, Islam, Buddhism, etc.21
Perching on the high hills of North Eastern corner, Mizoram is a
storehouse of natural beauty and charm with its endless hilly terrains, deep
gorges, rich wealth of flora and fauna. The term Mizo is a collective name
for the people inhabiting Mizoram, possessing one language, same origin
and a common way of life. It includes numerous clans living in Mizoram.
They speak Mizo as a common language. The people of this state are strong
followers of Christianity. The majority of the population is Protestants.
Christianity plays an important role in shaping the socio-cultural life of the
people.22
Manipur, “the land of jewels” has a history of hundreds of years.
Manipur, an erstwhile Princely State has been described by the British,
visitors and administrators in glowing terms even to the extent of calling it a
‘paradise on earth’. It is famous for her rich cultural heritage exhibited
through variety of dance forms, martial arts and even the polo game had
19
Cf. C. D’MELLO, “Breaking New Grounds in Arunachal Pradesh,” in A.
LOTSURO and P. MATHEW, (eds.) Touring Sisters in North East India, Don Bosco Press,
Shillong 2005, 187-192.
20
Cf. D. SYIEMLIEH, “Socio-Cultural Background of the Peoples of North East
India,” 196.
21
Cf. LAWMSANGA, “Theology of Mission: The Mizo Perspective,” in Regnum
Edinburgh Centenary Series, vol. 31(2016), 47-58.
22
Cf. LAWMSANGA, “Theology of Mission: The Mizo Perspective,” 49.
11
originated from this tiny kingdom. In both plains as well as in the hills, the
society is patriarchal and patrilineal. Several ethnic groups inhabit the land.
Among the valley dwellers, the Meiteis are the majority and the others are
the Scheduled castes and Pangals (Muslims). The hill tribes are broadly
divided into the Nagas and the Kuki-Chin-Mizo tribes. There are 29 tribes
recognized by the Government.23
Nagaland is considered a Paradise state for social sciences, as it is a
fertile field for the study of anthropology and sociology because of its
colourful cultural traditions, folklore, myths and legends as well as the
customs. The Naga Hills is a continuation of the Himalayan folded
mountains. Nature is exhibited in all her beauty in this land.24 These hills are
beautiful, picturesque and colourful, as also fertile and full of resources. The
major Naga tribes are Angami, Ao, Chakhesang, Chang, Khiamungan,
Lotha, Rengma, Rongmei, etc. Besides these there are Naga and non-Naga
tribes like Mao, Kachari, Kuki, Karbi, etc.
The state of Tripura is a small land-locked hill state in northeast
India, which is surrounded in the north, west and south by Bangladesh. It
was formerly an independent Tripuri kingdom till it merged with an
independent India in 1949. Tripura has several diverse ethno-linguistic
groups, which has given rise to a composite culture. The dominant cultures
are Bengali, Tripuris, Debbarma, Jamatia, Reang, Noatia, Koloi, Chakma,
Halam, Garo, Kuki, Mizo, Mogh, Munda, Oraong, Santhal, and Uchoi.
3.2.2 The People and the Culture
Northeast India is of diverse ethnic groups: Aryans, Dravidians,
Indo-Burmese, Indo-Tibetan, Mongoloid and other races. They are people
with different languages 25and social customs. They do not have a written
history as they are nomadic tribes and have only oral traditions. There are

23
Cf. L. JAYASEELAN, History of the Catholic Church in Manipur Diocese of
Imphal, Bishop’s House, Imphal 1994, 1-2.
24
Cf. A. LOTSURO, The Nagas a Missionary Challenge, Vendrame Institute
Publications, Shillong 2000, 2-3.
25
According to a protestant historian F. S Downs, no one precisely knows how
many languages are spoken in northeast India. Each village developed its own dialect
which was unintelligible to people of the same tribe belonging to distant villages. Cf. F. S.
DOWNS, History of Christianity in India: Northeast Indian in nineteenth and Twentieth
Centuries, vol. 5, The Church History Association of India, Bangalore 1992, 7 (Hereafter
referred as History of Christianity in India); Cf. E. BIANCO and HERÒIS, A Cruz nas
Colinas do Assam: Traços Biográficos de Dom Estêvão Ferrando, Editora Salesiana Dom
Bosco, São Paulo 1982, 35.
12
people from Vietnam, Cambodia Myanmar and Tibet.26 The tribes made
their permanent settlement along the hills that border the South and North of
Brahmaputra River and others settled down in the plains.27 The people of
northeast India may best be classified into those who were sanskritized
before the advent of the British administration and the coming of the
missionaries, and those who were not. Of those people dwelling in the
plains of Assam and Tripura, and on the plateau of Manipur, both the tribals
and the non tribals have been sanskritized to some extent.28
F. S. Downs emphasises that many small tribes have traditionally
lived in isolation from others and each has its own distinct history. Each
tribe has its own culture and social structure. The village was an
autonomous unit, often in conflict with neighbouring villages of the same
tribe.29 Honesty, simplicity, hospitality, generosity, carefree living and
cheerfulness are the special characteristic features of these people.30 They
love dancing, music, and rice beer and wear distinct costumes and
ornaments.31
3.2.3 Economic and Socio-Cultural Aspects
The tribes practiced a democratic way of life while living in
mountain localities.32 They were governed by a local self-government with

26
The people have migrated into the region during the last three or four thousand
years. Though it is difficult to determine the precise percentages, the great majority of the
more than twenty million inhabitants of the region are of Tibeto-Mongolian racial stock.
The invasion to the northeast took the form of migration and the movements of people.
These races that came to Assam established along the hills surrounding Assam and
remained outside the confines of Aryan civilization. Cf. S. FERRANDO, The Northeast
India: Chronicles of the Kingdom of God, P. MATHEW, (trans.), MSMHC Publications,
Guwahati 2003, 27-29, (Hereafter referred as The Northeast India)
27
These hills are now known after the tribes who occupied there, e.g. the Khasi
Hills, the Garo Hills, Jaintia Hills and the Naga Hills. Some plain tribes who occupy the
valleys are the Bodos, the Abhors, the Apathanies and the Nishis. Cf. S. FERRANDO, The
Northeast India, 28-29.
28
Cf. F. HRANGKHUMA, “Christianity in Northeast India,” in M.
NGURSANGZELI and M. BIEHL, (eds.), Witnessing to Christ in Northeast India:
Regnum Edinburgh Centenary series, vol. 31, 2016, 21-37.
29
Cf. F. S. DOWNS, History of Christianity in India, 4-5.
30
Cf. J. M. THADATHIL, A Great Missionary Legacy, 4.
31
Cf. S. FERRANDO, The Northeast India, 29-30.
32
As said earlier, the hill tribes have their homes in the mountain recesses which
are like formidable fortress, as inaccessible as the nests of eagles; there they guard very
proudly their autonomy, their religious and social traditions. They live on the mountains for
security from other tribes. There were fights and invasions among the tribes. Cf. S.
FERRANDO, Nella Terra Incomparabile fede-speranza-caritá: nella missione dell’Assam,
13
village headman and councils who settled the local problems. The forests
provided food but were not enough for their survival. Mainly, the Jhum33
cultivation was practiced.The speciality we notice here is that every society
or every tribe has its own socio-culture and it differs from one society to
another. Since they are nomadic tribes, do not have a written history, they
follow an oral tradition. They were economically poor too. They love
dancing, music, rice beer and wear distinct costumes and ornaments. They
practiced a democratic way of life. They were governed by a local self-
government with village headman and councils who settled the local
problems. Cultivation was their main occupation. Stephen Ferrando
underlined the tribal society’s communitarian and egalitarian principles.
Some of the tribes practice the matriarchal system and others the patriarchal
system.34 The women in their society has a high esteem and power unlike
the other parts of India.
Before the coming of Christianity, most of the Tribes were animists.
Some of them in the plains were influenced by Hinduism and the others
followed their traditional religion. They believe in the existence of spirits
who control the lives of human beings by tormenting men with sicknesses
and death. To keep them away they do the sacrifices, offerings and spells.35
According to them the spirits live in the waterfalls, in the forests, and have
their thrones on the mountains. The animistic rituals consist of fertility cults,
propitiation of the spirits, divinization and recalling the memory of the
ancestors. Those who became Christians discarded the animistic practices
and believed in the One God the Creator.36

Societá Editrice Internazionale, Torino 1940, 11, (Hereafter reffered as Nella Terra
Incomparabile).
33
Certain area of the forest was burned, and farming was done. After two or three
years of cultivation, they shift to another place with the same process. The shifting take
place because of the soil erosion. Cf. Cf. S. FERRANDO, The Northeast India, 29-30. This
type of cultivation considered to be environmentally healthy as well as disastrous for the
hilly terrain. Cf. W. FERNANDES and G. BHARALI, “Customary Law-Formal Interface,”
in T. B. SUBBA et. al (eds.), Christianity and Change in Northeast India, Concept
Publishing, Delhi 2009, 93-108.
34
Cf. F. HRANGKHUMA, “Christianity in Northeast India,” 24-26.
35
The sacrificial offerings had only one aim, i.e. to keep away the illness which
are caused by the evil spirits. In other words, the sacrifices were done very often because
the illness and death were very common. Cf. S. FERRANDO, The Northeast India, 29-30.
36
Cf. S. FERRANDO, The North East India: Chronicles of the Kingdom of God,
P. MATHEW, (trans.), MSMHC Publications, Guwahati 2003, 32.
14
3.3 THE HISTORY OF CHURCH IN NORTH EAST INDIA
According to tradition, the Apostle Thomas was the first to bring
Good News of Jesus Christ to India in 52 AD/CE. For centuries Christians
in India were confined to the narrow strip of the Malabar Coast. Only after
Vasco da Gama discovered the sea-route to east India towards the end of the
15th century, this was changed.37 The first recorded contact of the Assamese
with the Catholic missionaries was in 1626 when the Tibet bound Jesuit
missionaries Stephen Cacella and John Cabral visited parts of Goalpara and
Kamrup districts on their way to Tibet. Tibet the land of mystery was part
and parcel of the romantic missionary literature of Europe from the 16th
century, while Assam was hardly known to the outside world except as an
unhealthy region that offered a possible passage to Tibet.38
The German Salvatorians are the first batch of Catholic religious to
establish in North East India in 1890. They were the pioneer missionaries
under Monsignor Christopher Becker SDB the Prefecture Apostolic of
Assam 1906-1921. The Salvatorians took over the missionary legacy of the
Italian Milan Fathers. The German Salvatorians worked 25 years in all in
the Assam missions. In spite of the vastness of the area, the variety of
languages, the enormity of problems of climate, resources and personnel the
possibilities of mission work in Assam were a great challenge for a
congregation that was just being founded. They had to make missionary
experience and traditions. When the three expeditions left for the mission,
the congregation had hardly eight priests in all. Hence the choice of
personnel was rather limited. But the Salvatorian missionaries worked with
great tenacity patience and perseverance under most trying circumstances. 39
“I have come so that they may have life and have it to the full” (Jn
10: 10). Besides evangelization, Salvatorians provided both formal and
technical education for the tribal children as well as the children of officials,
tea planters and the military. The Salvatorian Sisters were pioneers in the
education of girls and women in Assam and of technical education for tribal
girls.40 The Sisters of the Institute of the Blessed Virgin Mary (IBVM)
known as the Loreto Sisters came from Calcutta and started first college in
Shillong in 1924. After almost seven years of gap the Salesians of Don

37
Cf. C. BECKER, Early Catholic Missions in North East India, Vendrame
Institute Publications, Shillong 1989, 89.
38
Cf. C. BECKER, Early Catholic Missions in North East India, 78.
39
Cf. S. FERRANDO, The North East India: Chronicles of the Kingdom of God,
45-50.
40
Cf. C. BECKER, “Early History of the Catholic Missions in Northeast India,”
340.
15
Bosco came to Shillong to inherit the flock of some 5000 Catholic faithful
and the institutions the Salvatorians nurtured in their 25years of missionary
labour. In the following year the Salesian Sisters joined them. “It is
necessary therefore that the members of every community seeking God
solely and before everything else, should join contemplation, by which they
fix their minds and hearts on Him with apostolic love, by which they strive
to be associated with the work of redemption and to spread the Kingdom of
God.”41
At the onset of First World War42 in 1915 just 25 years after their
arrival, these valiant men and women had to leave the region and return to
their countries. At their departure, there existed in the whole of Assam, two
centres of Catholic presence: the missionary residence with a chapel at
Guwahati built by Fr. Broy and the dilapidated mission house at Shillong.
The work of conversion among the local people had in no way had begun.
There were at that time 350 Catholics who were either foreigners or
immigrants from outside Assam, born of Catholic parents. There were no
local Catholics.43 In contrast to this, at the close of 1914, there was quite a
different story to tell. In spite many trials, failures, disappointments and
varied difficulties, Assam Mission had many happy and positive results and
achievements to its credit. There after the Jesuits of Calcutta looked after
Assam till it was entrusted to the Salesians in 1922, and eventually other
Catholic Religious groups came to build up the region.44
In 1934 the diocese of Shillong was erected and Most Rev. Louis
Mathias SDB was appointed its first Bishop. Following his transfer to
Madras in 1935, Bishop Stephen Ferrando SDB of Krishnagar Diocese was
transferred to Shillong as its second Bishop in 1935. As a matter of fact,
Christianity knew no geographical or national barriers. Apostle Paul’s
message: “It is through faith that all of you are God’s children in union with
Christ Jesus and here there is no difference between Jews and Gentiles,
between slaves and free men, between men and women; you are all one in
union with Christ Jesus.” Discipleship of Jesus, consists in total self-
dedication to the creation of a new human community in which love will
replace violence, service will replace the brute exercise of power, in which

41
PC 5.
42
World War I also known as the World War I, the Seminal Catastrophe was a
global war originating in Europe that lasted from 28 July 1914 to 11 November 1918.
43
Cf. C. BECKER, Early Catholic Missions in North East India, 338.
44
Cf. H. TOPPO, “Impact of Christianity on the Adivasis of Assam,” in J.
PUTHENPURAKAL, (ed.), Impact of Christianity in North East India, Vendrame Institute
Publications, Shillong 1996, 278-285.
16
no barrier will separate one from the other, in which the first will be the
least of today.45
As Pope Francis tells pastors to be “Shepherds with the smell of the
sheep” the religious men women strive to walk with the people showing
them the path,; walking in their midst to strengthen them in unity; walking
behind them to make sure no one gets left behind but especially never to
lose the scent of the people of God in order to find new roads. Today in the
seven states of Northeast India spread out in 15 diocese there are over 4387
consecrated men and women of 97 religious congregations who render
succour to the poorest of the poor, the abandoned and the marginalised of
the society, the sick, the needy and the destitute.46
3.4. THE IMPACT OF CHRISTIANITY IN NORTH EAST INDIA
Though the word and concept of Christianity is a familiar word, a
commonly accepted definition of the word is, the core message of Jesus
Christ about God as the Father of all, loving, forgiving, provident and of
himself as the Son of God sent to forgive, reconcile and restore all things
through his death and resurrection by means of the life-giving Spirit, the
Holy Spirit in to the hearts of all believers in order to bring about a change
of heart in all. This core message Jesus preached lived and commissioned
his disciples to live, to witness and to preach.47 Christianity today is seen in
the form of churches.48 In its original meaning, church is the gathering
together of the disciples of Jesus Christ. To be disciple and to make
disciples is obligation for all the Christians.
“The harvest is abundant, but the labourers are few; ask the master
of the harvest to send out labourers for his harvest” (LK 10:2). Christianity
is more than 2000 years old. In Northeast India Christianity is of over a
century and more. In the last 125 years, the Catholic Church has been one of
the primary agents of social, economic and cultural transformation in the

45
Cf. L. DENA, Christian Missions and Colonialism- A Study of Missionary
Movement in Northeast India with Particular Reference to Manipur and Lushai Hills 1894-
1947, Vendrame Institute, Shillong 1988, 9.
46
Cf. T. MENAMPARAMPIL, “Evangelization: Opportunities, Strategies,
Priorities,” in B. MAWRIE, (ed.), Faith Building in Northeast India, Vendrame Institute
Publications, Shillong 2007, 5-7.
47
Cf. S. KAROTEMPREL, “Reflections of Identity, Culture, Cultural Change and
Christianity,” in Christianity and Change in Northeast India, T. B SUBBA et. al(eds.),
Concept Publishing Company, New Delhi 2009, 45-62.
48
Cf. T. MENAMPARAMPIL, “Know the People You Serve,” in P. HAOKIP et.
al (eds.), Christianity and Change in Northeast India, Concept Publishing Company, New
Delhi 2009, 33-44.
17
North East India. “The Church proclaims, “the Gospel of peace” (Eph 6:15)
and she wishes to cooperate with all national and international authorities in
safeguarding this immense universal good. By preaching Jesus Christ, who
is himself peace (cf. Eph 2:14), the new evangelization calls on every
baptized person to be a peacemaker and a credible witness to a reconciled
life.49 The Church in Northeast has played an important role in building up
peace through its undying endeavours. Insurgency and drug addiction are
the two major social evils that still block the peace of Christ. “Non-
Christians, by God’s gracious initiative, when they are faithful to their own
consciences, can live “justified by the grace of God” and thus be associated
to the paschal mystery of Jesus Christ.50 Through various activities, the
Church bear witness to Christian values among the non-Christians in the
region.
By the end of 19th century, Christianity had gained a foothold in most
areas of the northeast India, with the exception of Tripura where the
missionary work was not permitted until 1930 whereas the Christian
movement did not really begin in Arunachal Pradesh until the post-
independent period. In 1921, the Holy See entrusted the Assam mission to
the Salesians of Don Bosco.51 On 13th January 1922 eleven missionaries
under the leadership of Fr. Louis Mathias arrived in Shillong to take in-
charge of the Prefecture Apostolic of Assam and as the first Salesian
Provincial. Then the Salesian missionaries occupied the Khasi-Jaintia hills,
established new institutions and resumed pastoral ministries in Assam
plains.52 From the beginning the catholic communities relied on the
collaboration of local catechists who knew the culture and spoke the local
languages and they served as link between the people and the priests. The
aim of the mission was to convert people and establish churches to be self-
supporting, self-propagating and self-governing as local churches. To
achieve this goal, preaching, education, medical and some humanitarian
ministry were adopted. It was some extent a holistic missionary approach. 53
The untiring missionary spirit of the many committed missionaries, local
ordinaries and the diocesan priests, different religious congregations of men
and women and the collaboration of the catechists and laity, today the

49
Cf. EG 45.
50
Cf. EG, 12.
51
Cf. S. FERRANDO, Nella Terra Incomparabile fede-speranza-caritá, 105.
52
Cf. F. S. DOWNS, History of Christianity in India, 105-106.
53
Cf. S. KAROTEMPREL, “The Impact of Christianity on the Tribes of Northeast
India,” in J. PUTHENPURAKAL (ed.), Impact of Christianity in Northeast India,
Vendrame Institute, Shillong 1996, 17-48.
18
Catholic church has fifteen dioceses with a total Catholic population of
more than ten lakhs.54
3.5 FOUNDER AND HIS VISION OF MISSIONARY DISCIPLESHIP
Bishop Stephen Ferrando, the founder of the Congregation of the
Missionary Sisters of Mary Help of Christians, was a vibrant missionary
bishop of the diocese of Shillong, India, for 34 long years. He was
passionately in love with Jesus and his mission. His zeal for preaching
Christ was so zealous that no obstacles or setbacks of daily life could
diminish his missionary fervour. In his mission report he states: “With
patience and constancy we must open new ways to the hearts and homes of
numerous tribes so that the project of Christ ‘go into the whole world and
proclaim the gospel to every creature’ (Mk 16:15) will be accomplished.”55
For mission alone he founded a woman congregation, who would look after
the flocks in evangelization, faith formation, catechesis and other
humanitarian services. His missionary spirituality was rootedness in Christ,
which kept him a true missionary disciple of all time.
3.5.1 Missionary Spirit
Jesus Christ is the centre of human history. The news about him is
the most important good news in the world. That is why hundreds of
thousands of missionaries down through the centuries have dedicated their
lives to spreading the good news of Jesus. The hallmark of St. Paul’s
ministry is evangelization and building up of Christian communities across
the then know world. Paul carried out his mission by pastoral visits,
correspondence and sending delegates like Titus and Timothy, and
establishing elders to lead the communities in the Way of Christ. Like Paul,
the apostle of the Gentiles, Ferrando wanted to be an apostle of Christ, to
carry the good news of salvation to the ends of the earth. Through him,
Christ continued his mission as the Good Samaritan, whose only desire was
to seek out those souls living in darkness and in ignorance, who otherwise
would be lost. He shared the transformative charisma and joy of the gospel
with the people in the villages uniting them as one tribe and community in
their multicultural context.56
Faithful to his motto, “Apostle of Christ” and following his Divine
Master, Bishop Ferrando was always on the move through his vast diocese,

54
Cf. T. MENAMPARAMPIL, “Know the People You Serve,” 36.
55
Cf. S. FERRANDO, “Pastoral Letter,” (6 September 1965), in Copia Publica,
vol. 6, 2007,2071-2072.
56
Cf. S. FERRANDO, “Pastoral Letter,” (6 September 1965), in Copia Publica,
vol. 7, 2007, 2071-2072.
19
consisting of hills and plains. He wanted to have a personal contact with his
flock. No difficulties were impossible in his effort to reach out to his
faithful. He would walk for miles on foot to across the forest and paddy
fields to reach out to the Christian communities. As a man of God, he lived
close to Jesus in prayer and he instinctively shared this spirit with his clergy.
He had the experience of the Father deep within him. This was often the
only source of energy in his difficult times. All his success he attributed to
God.57 Jesus in the Blessed Sacrament was the One with whom he was
collaborating. They were partners in life, so he ran to Jesus in the Eucharist
to plan for his missionary activities and to execute them. He had an intimate
experience of God and a constant union with Him.58
Bishop Ferrando longed to enkindle the fire of his missionary spirit
in as many hearts as he could. He had witnessed the sad state of the people
while visiting the villages of his diocese. He realized how the children and
women were ignorant and uneducated. They were cared very little for the
upbringing for their families. They suffered from all kinds of diseases. The
bishop could hardly stand this sad scene. He keenly felt that something had
to be done to help this people; he kept on searching for an answer. The only
solution he could think of was to gather a group of dedicated women from
among them who would understand their language and culture, and who
would raise them up. There were none prepared, qualified for, village girls
in those days were not sent to schools. In the meantime, World War II broke
out, spreading terror and misery to all the people all over. Eventually the
area was turned into a battlefield with all the woes of a war-stricken land.
As gold is tested by fire, the calibre and holiness of Bishop Ferrando was
tried by crosses.59 His passionate love for the mission can be described in
his “five great loves”60 which springs from his missionary heart.

57
Cf. T. RESTO, Stephen Ferrando: A Great Missionary and Pastor, Don Bosco
Press, Shillong 1999, 123.
58
Cf. T. RESTO, Stephen Ferrando: A Great Missionary and Pastor, 123.
59
Cf. E. PAKUMALA, In the Footsteps of his Master: Bishop Ferrando and his
Times, MSMHC Publications, Guwahati 2012, 232.
60
The great five loves of S. Ferrando, 1. An ardent love for Jesus as a person, Jesus
in his words and Jesus in the Eucharist: Bishop Ferrando first and foremost was a Pastor
and a missionary. His pastoral missionary life was totally centred on Jesus, especially seen
and experienced in the Eucharist and in the Word. 2. A Filial and tender love for Mary, the
Immaculate, the Help of Christians: From his childhood he was a child of Mary and that
devotion characterized his entire life later as a Salesian, as missionary and as a bishop.
Even he immortalized his Marian devotion, by founding the congregation and naming it
after his beloved mother, Mary Help of Christians. 3. A Passionate love for the Missions:
Bishop Ferrand’s love for the mission was the result of his love for Christ. He was a
missionary through and through. He would tolerate any mistake of his missionaries even
20
3.5.2 Missionary Identity
“A priest finds the full truth of his identity in being a derivation, a
specific participation in and continuation of Christ himself, the one high
priest of the new and eternal covenant.”61The first truth that comes to light
from the relationship with Christ is the importance of a profound
identification and closeness with Him who consecrates and sends the priest.
In fact, to be a missionary requires that one be a disciple. The Gospel of
Mark affirms this, “He went up the mountain and summoned those whom he
wanted, and they came to him. He appointed twelve that they might be with
him and he might send them forth to preach and to have authority to drive
out demons” (Mk. 3:13-15).Ferrando had a constant awareness of his
missionary identity in his entire life, and as a result, all his decisions and
actions, all his plans and projects had a missionary thrust. Never did he
forget his call to be a missionary. He did not need a prescribed place or time
to live his missionary identity. He was deeply convinced of being called as a
disciple and sent out as an apostle of Christ and a missionary. 62 The
missionary conviction that he manifested as a young adult was undoubtedly
the result of a sufficiently long reflective contemplation over what he had
heard from the missionary narrations of the Salesian formation houses and
interacted with the young candidates. Thus, went on nurturing within
himself an ardent desire to commit himself to work for the greater glory of
God and the salvation of souls. Fernando’s missionary life was a relentless
call to go forth, being at the service of the church, wherever God sent him

disobedience to the rules and the instructions of the bishop, if he saw that it was done for
the promotion of the missionary work. 4. Personal love for Don Bosco, his spiritual father:
He was always a Salesian. It was his outstanding qualities as a Salesian that he was chosen
to be the first Novice Master of the Salesians in India and rector. The many activities he
initiated for the benefit of the young such as schools and colleges, boarding and hostels,
vocational trainings centres and so on eloquently speak of his Salesian love for the young.
5. His tremendous faith: He was a man of great faith. His faith in God, in his missionaries
and in his efforts was the secret of success in all his endeavours, especially in his
missionary apostolate. Even in the most trying times he remained cheerful, for he knew that
God would never abandon him. He had a practical faith to see God and his loving hand at
work in every circumstances of his life and in every person, he had to deal and live with.
See: Cf. P. MATHEW, A Man Sent by God: A Life sketch of Bishop Stephen Ferrando,
MSMHC Publication, Guwahati 2006, 30-40, (Hereafter referred as A Man Sent by God).
61
JOHN PAUL II, Post-Synodal Apostolic Exhortation PastoresDaboVobis, 25
March 1992, in AAS 84 (1992), 657-804.
62
During his practical training at Borgo San Martino, when an unexpected letter
reached him from the major superiors in Turin, asking him about what type of apostolate he
would have liked to do as a priest, the Cleric Stephen had no second thought he
immediately filled the form with a single word in bold “MISSIONARY”. See: Cf. P.
MATHEW, A Man Sent by God, 15.
21
until his final journey. He was convinced that our faith is strengthened when
it is given to others. He spread holiness by his own life of sanctity and good
works.63
In reading the signs of the times, he was attentive to the presence and
actions of the Holy Spirit. As a missionary, he understood that new
situations require new answers; he was creative in responding to the signs of
his time.64 Rooted in the experiences of daily life, his life and motto
‘Apostle of Christ’ was a life of heroic deeds, witness and courage to serve
God in the downtrodden and the poor. He was a powerful instrument to
spread the joy of the gospel among the humble and the forgotten. His life as
a missionary and a disciple of charity bore courageous witness in every
situation. Pope Francis spoke to the newly appointed bishops on 13
September 2018, “I would like to approach you with the touch of Christ, the
gospel of God which warms the heart, reopens our ears and loosens the
tongue to the joy that never fails nor wanes because it is never purchased
nor deserved; indeed it is pure grace.”65Fernando’s holiness of life reflected
in his compassionate missionary approach. Nothing could divert him from
his mission, because he surrendered himself to God daily like a weaned
child in its mother’s arms (Ps. 131:2).
3.5.3 Mission: Making Disciples
The important working principle of the Great Commission is not
teaching all that Jesus taught, is not baptism, is not expanding the members
in the church, although these are important for the life and growth of the
church. It is making disciples.66 In order to understand the meaning of
discipleship and the method of making disciples one must be disciple
himself/herself. Disciple is the one who lives and follows the life of the

63
Cf. BENEDICT XV, Apostolic Letter Maximum Illud, 30 November 1919, in
AAS 11 (1919), 440-455, (Here after referred as MI).
64
The most significant expression of his responding to the needs of the time was
the founding of the Congregation of the Missionary Sisters of Mary Help of Christians in
1942. He was overwhelmed by the poverty, illiteracy and unhygienic living conditions of
the people of Northeast India, whose misery was doubled by the ravages of World War II.
The War prevented the foreign missionaries both priests and religious who were working in
the region from freely moving around to help their needy people. This situation coincided
with a group of nine local girls coming forward to become missionaries and this led to the
founding of the congregation.
65
FRANCIS, “Audience with Recently Appointed Bishop’s,” in L’Osservatore
Romano 38 (21 September), 9.
66
Cf. J. FOWLER, “Mission and Discipleship,” in Ministry, International Journal
for Pastors, https://www.ministrymagazine.org/archive/1993/03/mission-and-discipleship
accessed on 28/08/2019.
22
master. If the mission of the disciple is to make disciples, discipling is
beyond conversion. Discipleship is more than conversion.67 Discipleship
does not call for a change. It is a permanent commitment to Jesus as a
person. He becomes the all in all. Bishop Ferrando being a disciple himself,
committed his whole life for making disciples of Christ. Various missionary
methods he used in his mission to make disciples are analyzed as witness of
life, explicit proclamation, works of charity, catechetical instructions,
inculturation, empowering women, activities for human promotion, etc.68
3.5.3.1 Witness of Life
The word ‘witness’ explicitly means to tell the truth about something
that has seen and experienced. The truth of the gospel, in fact, was
demonstrated by the disciples’ experience of the risen Jesus and the desire to
witness to Jesus’ new life and to share in it. Each of the first disciples was
inspired to be a witness or martyr, and the witness they shared was to what
Christ had accomplished through his death and resurrection and what Christ
was accomplishing in the church and the world through his followers.69
They were inspired by the guidance of the Holy Spirit infused in their lives
and community and empowered by God working through them to bring the
reality of Christ raised to those among whom they lived.
Witness of life was a vital source of the missionary scheme of
Ferrando. This is true because a missionary preaches or influence people
more by his life than by his words and knowledge.70 Through personal
testimony of life, Ferrando strengthened the formation of faith rather the
various educational skills. Life speaks louder than teaching and preaching.
He was convinced that he cannot be a witness unless he is among the
people. Such a witness is stronger than mere preaching. In evangelization,
preaching and witnessing are not two separate activities, but they are two
ways of bringing the Good News of salvation in Christ.71 The whole book of
the Acts of the Apostles is a witness that the early Christians were faithful to
their vocation and to the mission they had received. The common task
entrusted to all faithful is to bear witness to Christ in the concrete
circumstances of their daily lives. Whether this witness is given by words or
by deeds, it always remains a powerful proclamation of the Good News.

67
Cf. C. J. GITTINS, The Way of Discipleship: Women, Men and Today’s Call to
Discipleship, 56.
68
Cf. P. MATHEW, A man Sent by God, 87.
69
Cf. J. FOWLER, “Mission and Discipleship,” 5.
70
Cf. B. L. MAWRIE, Missionary Catechesis, Vendrame Institute Publications,
Shillong 2009, 41.
71
Cf. AG 12; See: Cf. B. L. MAWRIE, Missionary Catechesis, 50.
23
Giving witness to Christ is not the responsibility of individuals alone, but
that of the whole Christian community.72
The effectiveness of preaching depends on the active testimony of
life. According to Evangelii Nuntiandi, witness of life means bearing
witness to the love of the Father, whom Jesus Christ revealed in the Holy
Spirit. By her conduct and way of life, the Church evangelizes the world.
Ferrando lived the gospel in his life as a way and a lifestyle shown by Jesus
and the saints. He went to the peripheries not only geographically bout those
in existential margins of pain, sickness, poverty, sin, injustice, ignorance
and indifference to religion, superstitions and all kinds of misery. 73 Bishop
Ferrando was effectively a missionary. From the very beginning of his
priestly life he exhibited extraordinary missionary zeal. With his deep
interior life and passion for mission, he trained generations of future
missionaries full of zeal and enthusiasm. Ferrando believed that the nearer
we come to Christ, the more missionary we become. He inspired his novices
by his constant visit to the villages and presented before them the true icon
of a touring missionary.74 He taught them by his life. The model of a true
missionary he presented before them was that of a missionary who tours,
often on foot, for miles, climbing hills and crossing rivers, facing wild
animals and sleeping in huts or under the trees, all for the sake of souls.
With single-minded devotion for the spread of the gospel and love for the
poor and needy, he lived the missionary mandate of Christ to the full.75
3.5.3.2 Explicit Proclamation
The first and most important way to share the Gospel with
others is by living it. As Pope Francis said. “A credible proclamation
is not made with beautiful words, but by an exemplary life: a life of
service that is capable of rejecting all those material things that shrink
the heart and make people indifferent and inward-looking; a life that
renounces the useless things that entangle the heart in order to find
time for God and others.” 76 As mentioned elsewhere, mission of the
72
Cf. B. L. MAWRIE, Missionary Catechesis, 68.
73
Cf. S. S. LYNGOH, “The tribal Value System and the Impact of Christianity on
it,” in Christianity and Change in Northeast India, T. B SUBBA et. al (eds.), Concept
Publishing Company, New Delhi 2009, 203-222.
74
Cf. M. THADAVANAL, “Return to the Founder for a Renewal in our Charism,
Spirit, Spirituality and Traditions” in MSMHC Acts of the General Council, vol. 1/2,
MSMHC Publications, Guwahati 2010, 12.
75
Cf. P. MATHEW, A Man Sent by God, 46-47.
76
C. WOODEN, “Mission is to make Disciples for Christ, not for one’s Group,
Says Pope,” in https://cruxnow.com/vatican/2019/10/20/mission-is-to-make-disciples-for-
christ-not-for-ones-group-pope-says/, accessed on 24/10/2029. Pope Francis gave a homily
24
Church consist in the supreme duty to proclaim Christ to all those who do
not know him. It is the specific activity through which Gospel is openly
proclaimed in order to bring people to faith in one true God as fully revealed
in Jesus Christ. In the Acts of the Apostles we read, “We cannot stop
proclaiming what we have seen and heard” (Acts 4:20). The proclamation of
the Word was an integral part of the mission of the early Christians
communities. Their main means of communication of the gospel was
proclamation of the Word of God.77 They proclaimed Christ through their
words, deeds and life itself. Life of Jesus was the basis, source and example
for their proclamation. The content of their proclamation consisted in the
kerygmatic proclamation, that is the passion, death and resurrection of Jesus
Christ, who is alive and present in the community through the spirit.78
St. Paul wrote, “Woe to me if I do not preach the gospel” (1 Cor.
9:16). He was conscious of his witness to Christ through proclamation.
Bishop Ferrando dedicated his entire life for the proclamation of the gospel.
True to his motto “Apostle of Christ” Ferrando was an apostle till the end of
his life. He was convinced that he was send by Christ to proclaim the
Gospel to the people of Northeast India. As Jesus felt compassion for the
people, Bishop Ferrando was compassionate to all (cf Mk 6:34). Forgetting
his own comforts, he served the people, especially the poor and the
abandoned. Ferrando in his simple life as a missionary, left behind the
craving for power, structures and wealth that were obstacles for proclaiming
the gospel. He went out to be with the people in villages and be close to the
poor and the outcasts in the peripheries of the society. His life was a
constant reflection of the mission of Jesus Christ and therefore he focused
on his needy brothers and sisters in the diocese. His zeal for the
proclamation of the gospel helped the Christian communities to grow in
gospel zeal and to transcend the differences in race and tribe. In preaching
the gospel he was a leaven that promoted unity, peace and integrity with
people, particularly the poor and the afflicted.79 Through village tours,
pastoral activities in the parishes, festive oratories and daily oratories he
proclaimed the good news.80

during the mass at St. Peter’s Basilica marking the World Mission Day on 20th October
2029.
77
Cf. J. LOPEZ-GAY, “Proclamation,” in S. KAROTEMPREL (ed.), Following
Christ in Mission, Pauline Publications, Bombay 1995, 86-105.
78
Cf. M. VELLANICKAL, “The Christian Community as Bearer of Good News,”
in Vidyajyoti, 14 (1981), 66-67.
79
Cf. A. KHARMAWLONG, “Testimony,” in Copia Public, vol. 2, 589-590.
80
Village tours: As a pastor interested in the deepening the faith, S. Ferrando knew
that he needed to know his flock and he believed that there was no substitute for a warm
25
personal contact. Touring the villages on foot was the most effective missionary method of
his time. For him the most beautiful work is announcing the Good News to those who do
not know Christ. He wrote to his Rector Major Fr. Peter Ricaldone, “Perhaps no other
region in the world presents such a variety of races like Assam.” He gave great importance
to carry out mission Ad paganos. All his works were aimed at establishing the kingdom of
God. He considered village visits as silent preaching.
Parish ministry: Bishop Ferrando, being a shepherd made use of the various parish
activities for the effective method of evangelization. Under the guidance of the parish
priest, many forms of apostolate took shape, develop and bear fruit in the parish. The most
important task of parish is to build up a community of faith and a community that prays
together. Various activities like, preparing the members for the worthy reception of the
sacraments and active participation in the liturgy, good singing, well-arranged and
maintained sacred objects were opportunities for the missionary to impart God’s love. He
gave importance in preparing the homilies and other instructions which could nourish the
faithful in the word of God. He organized catechism in the schools, in villages, and other
forums as part of parish ministry. Annual retreats for various groups like the catechists,
members of various groups, teachers, sodalities, associations and communities in the
villages were the best moments for evangelization.
Family visit: For Bishop Ferrando family visit was a great means of
evangelization. He exhorts: “visit families then abide in charity.” During his apostolic
visits, he saw the miserable condition of women and children. He realized that there was no
one to teach them as to how to bring up a family, children, their religious education and
cleanliness. There was high rate in child mortality and divorce. He longed for a solution to
help the families and to form them in Christian faith. Through his pastoral letters he
exhorted the families saying, “Jesus must be the king of our families so that the sanctity of
matrimony may be preserved and fostered. He must reign over the will of men in the
observance of the commands of God. He must be the spiritual king of the nations of the
world in a universal kingdom of justice, peace and charity. Accompanied by the Catechists,
he visited every family in its humble settings and listened to their woes and worries and
gradually paving the way for their entry into Christian community. He was a good
Samaritan for them, giving hope especially to the sick and the abandoned. He went to the
families carrying with him the Bible. The simple people were happy to welcome him, and
they were moved by the presence of a Bishop in their little hut. The people received in their
hut irrespective of religion and felt that God has visited them. See: Cf. S. FERRANDO,
Nella Terra Incomparabile, Societa Editrice Internazionale, Torino 1940, 40.
Oratories: Bishop Ferrando used festive and daily oratories to impart faith to the
young along with another human formational program. Many of them from the oratories
run by the Salesians became influential people in the society and invited future missionaries
in the region and the country. In fact, the children of the festive oratories in various centers
became evangelizers of their family members. They were instructed in the Christian faith
and they received baptism and the parents followed the example of their young children.
Oratory children were the “Small Apostles” (piccoli apostoli) who became agents of
evangelization.
In some of his missionary reports sent to Rome we read about the oratory at
Shillong. “On every Sunday the clerics of the formation houses of Shillong go in haste to
the many villages around to organize festive oratories. They leave in the morning with
catechism books, balls and gramophone which attract all types of children. That is to make
known and love the good Lord.” For the annual day oratory, the children came from various
26
3.5.3.3 Works of Charity
Christ himself teaches us the dynamic concept of charity, love of
God and love of neighbour. Charity encompasses not merely in loving God
alone but also in loving one’s neighbour. Works of charity is the identity of
catholic mission in northeast India. It brought all religions, tribes and castes
together under the catholic church.81 Bishop Ferrando gave great importance
to works of charity as a significant aspect of his life and mission. For him it
was the queen of all virtues.82 His charity towards others is proved by his
uninterrupted dedication to people in need. He was very much moved by the
sufferings of people and was very kind, tender and understanding in dealing
with them. His life was a continuous exposure to the poor and this helped
him to establish a personal relationship with everyone, be it Christians or
followers of other religions. He made use of the opportunities to meet
people in their huts, in the workplaces of farmers and at times in
marketplaces and in shops. His top priority was to bring Jesus to the whole
of northeast India. The virtues of gentleness and meekness, which were the
special traits of his character, helped him to be a well-adjusted person.83 He
willingly put the needs of others before his own, he forgave those who hurt
him, prayed for those who did not like him, and this is what has really
brought growth to the church and changed the mentality of people.84

parts in groups, from all backgrounds, Christians and non-Christians. They participated in
the Holy Eucharist and the amusement program. There was film show and prize
distribution. Children were very happy and joyful. Returning to their houses they would
share their experiences of the goodness and gentleness of the missionaries and the seeds are
sown through them in the villages and it will germinate one day… we have already given
many baptisms. With the help of these children their parents are brought to faith.
Bishop Ferrando was convinced that the children and the youth will convert
Assam: “The young will convert Assam. About thirty boys who were not Khasis but a tribe
from Nepal of Hindu religion came to the oratory. We cannot have oratories in their village,
but they come to us. In October they have their big feast. After the feast they returned and
kept on shouting aloud “Jisu ki barai” (praise the Lord). Today they praise God with lips
but later with their hearts, in faith and in good works they will praise God.” His method of
evangelization among the young bear fruit even today in the region. See: Cf. S.
FERRANDO, “Mission Report”, in Copia Publica, vol. 5, 1424.
81
Cf. MSMHC, Most. Rev. Stephen Ferrando SDB, DD: A Great Missionary and
Pastor, MSMHC Publication, Guwahati 1996, 30-32.
82
Cf. S. FERRANDO, “Talk to Sisters at Malki,” in From the Heart of a Father,
179.
83
Cf. MSMHC, Most. Rev. Stephen Ferrando SDB, DD: A Great Missionary and
Pastor, 34-37.
84
Cf. A. LORENZELLI, “Tenstimony,” in Copia Publica, vol. 8, 2610; M.C.
THOMAS, “Testimony,” in Copia Publica, vol. 2, 609.
27
 He was inspired by Don Bosco’s method of carrying out charitable
works for the poor youth. In line with the thinking of Don Bosco, Bishop
Ferrando wrote that works of charity is the key that opens the hearts and
illumines the minds with the light of truth of the gospel. He considered
works of charity a necessity in evangelization, because of the generous
works of the missionaries. The life Ferrando could be compared to a tiny
mustard seed through active charity towards others. The zeal for God’s
Word he brought the Spirit of the Lord to the lives of hundreds of people in
the villages. His availability to the needy and the docility to the Spirit
through active charity towards the needy brought the Kingdom alive in the
people. He extended his works of charity through village visits, schools, and
caring for the refugees.85

85
Village schools: Bishop Ferrando was very fond of little children and they loved
to gather around him. They thronged around catching his hands, kissing his Episcopal ring
and so on. Many were the initiatives taken by him for the care and education of the children
and youth. During his pastoral visit the little children played an important role. He wrote
about them; it is not easy to enter a new village and to break the ice of indifference. But it is
enough to start a village school, and, in a few months, you have the entrance ticket assured.
He insisted with the missionaries that a catholic school is run as an expression of the
identity and mission of the church. He opened many boarding schools for the poor children
of the plains and the hills and educated them. He opened convent for the sisters in the poor
settings, in remote areas, so that the poor are taken care by the sisters . Care for the sick: The
missionary vision of Bishop Ferrando was holistic. The preaching of the Word along with
other developmental works promoted a holistic growth of the human person. The lord
commanded his disciples to take care of the sick in the villages and towns they would pass
through during their apostolic tours (cf. Lk 10:9). Caring for the sick was an urgent need in
Assam mission. To get a doctor for the local people in the hills and plains of northeast India
was not an easy task, besides the villages were spread in remote areas, often situated on
mountain. And so, the contribution of the missionaries to health care was crucial. He
described the care of the sick as the “Fifth gospel” of the missionaries. During the mission
tours to villages Bishop Ferrando saw the many diseases and illnesses of the people and had
special concern for them. In order to cure the sick, dispensaries and health care centers were
set up in all the villages with sisters in-charge. Care for the refugees and immigrants: The
World War II brought the need of caring for the refugees and immigrants in Northeast
India. The church paid special attention on the refugees from Burma, the soldiers of various
regiments and groups of workers who flocked to Assam from many parts of India. Bishop
Ferrando had special gift of sensing the needs of the time and acting quickly in order to be
of service to the people in need. This apostolic creativity and urgency he manifested on
several occasions. He requested for financial aid from the churches in Northeast India to
help the people in the refugee camps. The immigrant Catholics was about 35,000 and
hundreds of children had to be admitted in schools for free education. See: Cf. S.
FERRANDO, “Relazione di Mons. Ferrando a Rettore Maggiore”, in Bollettino Salesiano 1
(January 1953), 22-25.
28
3.5.3.4 Catechetical Instructions
Catechesis is a comprehensive and systematic exposition of the faith
in order to consolidate and strengthen it. The evangelizing mission of the
church, the proclamation of the Good News is intimately related to
catechetical instruction and faith formation of its believers. By its very
nature it is an ecclesial act and it is for the ecclesial community. By this
instruction the believers are empowered and enabled to live and participate
in the church’s mission. Catechesis was a necessary element of the ministry
of the early Church to form the baptized in an organic and systematic way,
with a view to initiate and lead them to maturity of faith and fullness of
Christian life.86 Bishop Ferrando always says, “win northeast India for
Christ.”87 For him, the true fervour of Christian life was a spiritual
thermometer, which unites and preserves the dynamics of faith-life through
catechesis.88 He gave priority for the training for the catechists. Together
with the catechists the Salesian co-operators did a commendable job in the
faith formation of the Catholics. In his mission report he called them as “the
leaven of Christianity, the light that illumines and the salt that preserves
faith.” He gave importance to evangelize and catechize the people of
northeast India. Like St. Paul, the missionaries in northeast India repeated
often, “Caritas Christi Urgetnos” (love of Christ impels us; 2 Cor 5:14).89
The essence of catechesis for him was Farsi Amare (make oneself
loved). The zealous Ferrando, by his words and actions, and long mission
tours to distant villages, strengthened the faith of the people. He established
local churches rooted in their own cultures, he fostered indigenous
vocations, and supported and encouraged the activities of local catechists.90
He used different methods to catechize the people. The celebration of
Christian faith is expressed mainly through the liturgy and the sacraments.91
Bishop Fernando’s pastoral letters were a medium of catechesis to the entire
Catholic community. He made use of his writings to instruct the people on
sacraments, liturgical seasons, liturgy and worship, love for the church and
the Pope. Knowing fully well the role of the catechesis in the celebration of
the sacraments especially the Eucharist, he called on all concerned people

86
Cf. CCC 7-10.
87
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 492.
88
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 1257
89
S. FERRANDO, “Mission Report,” in Copia Publica, vol. 3, 368.
90
Cf. S. FERRANDO, Nella Terra Incomparabile, 66-68.
91
Cf. CONFERENCE OF CATHOLIC BISHOPS OF INDIA, “Fostering the
Faith of a Pilgrim People,” in National Catechetical Directory, CCBI Centre, Bangalore
2015, 114.
29
for a “profound sacramental catechesis.” Reminding all how the Eucharist
was the focus point of the first Christians, the bishop wished that all make
Eucharist the “center and summit of the life of our communities.”92
Bishop Ferrando encouraged and supported the priests the use of
printed materials for the evangelization. He organized and promoted bible
plays, music, radio programs, seminars, congress and conventions on
Christian themes for the public, to provide inspiration and incentive, as well
as to transmit values and virtues.93 Whenever a new mission center is
opened for a new tribe, the priority was to print catechism books, bible
stories and prayer books in the vernacular language. He wrote to Fr.
Ricaldone: “We have just published in Garo language The Catechism of the
Catholic Church, prayer and hymn books as well as a bi-monthly
magazine.”94 In a region that had been obsessed by devil worship and pagan
sacrifices, the distribution of Christian literature spread appropriate morality
and goodness among the people through religious instruction, basic
education and publication of good literature.
3.5.3.5 Inculturation
RM, the encyclical on the mission of the Church defines inculturation
as “The intimate transformation of authentic cultural values through their
integration with Christianity and Christianity’s being rooted in various
cultures.”95Bishop Ferrando busied himself in acquainting the new situation
and learning both English and Khasi languages from the very beginning of
his arrival in Shillong. He made visits to mission centers and found that the
great possibilities for mission in the Khasi Hills was immense and
promising and that among the Khasis there was a great propensity towards
Christianity. He built up a good rapport with the local people. There was
trust and cordiality. As a bishop, he showed special interest in the children
and youth. Despite oppositions from the protestant groups, he was a daring
missionary constantly visiting families and villages. He also showed great
attention to the education of children. He asked the priests and the sisters to
accept children from remote villages into the boarding schools at the

S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 1454.

92
93
Cf. J. THEKKEDATH, History of the Salesians of Don Bosco in India, vol. 1,
116-117.
94
S. FERRANDO, “La missionetrai Garo” in BulletinoSalesiano, 56/10 (1937),
233.
95
RM 52.
30
mission centers.96 He inculturated himself well to the cultures and customs
of the people wherever he went.
He has made great efforts towards inculturation in northeast India.
Many of the local cultural elements in the liturgy add beauty and meaning to
the Christian worship as a result of inculturation. The celebration of the
sacraments of baptism and confirmation have fully inculturated. Also, Para-
liturgical ceremonies like, funeral rite, house blessing, prayer for the sick,
prayer for sowing and harvesting are very much localized in many parts of
Northeast India. Hymns and prayers for various celebrations give much
significance to the culture and customs of the places.97 Bishop Ferrando
often wrote in his mission report that the mission in northeast India has
numerous tribes and languages and of the need to have indigenous clergy
from among them. He thought that the priests with their knowledge of local
customs and dialects would be effective to preach the gospel in their local
languages. In fact, he was confident that a day will come when Northeast
India will have many indigenous religious women and local clergy, who
would do many charitable and praiseworthy works in the church.98
3.5.3.6 Involvement of women in Evangelization
From the early Church onwards, the women missionaries have
played a great role in the Church’s mission. Some of the best co-workers of
Paul were women. His thoughts and attitudes to women is based on Gal
3:26-28 (also in 1Cor 7:16; Eph 5:5, 25-27; Col 3:11), where he clearly
affirms the equality of women. They were empowered leaders of the
community. Realizing their God-given unique capacity for nurturing life he
included them in his team. They played very effective role in the house
churches, teaching, offering hospitality to the itinerant missionaries and a
social ministry of caring for the needy.99
Bishop Ferrando looked for innovative and practical means of
evangelization. While touring the villages of the vast areas of the northeast,
he sensed the urgent need for the involvement of women in the work of
evangelization. Women were the right choice to handle whatever pertains to
life and activities involving personal relationships. In his contact with the

96
Cf. G. MALIEKAL, History of the Catholic Church among the Khasis, 163-
164.
97
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 1375
98
Cf S. FERRANDO, “Mission Report,” in Copia Publica, vol. 2, 257.
99
Cf. T. MANJALY, “Paul’s Vision of Collaborative Ministry,” a Paper presented
at the Seminar, Pauline Seminar 2008: Insight into the Life and Ministry of St. Paul,
Orients College, Shillong, October 6-7, 2008.
31
villagers, he understood that women exerted great influence on the people to
be effective leaders in the church and in the society; for they were builders
of families and knew the qualities demanded of them. When he experienced
the scarcity of missionaries in the diocese, with its multi linguistic groups
living in the hills and plains, in their ethnic diversity, customs, religions and
traditional practices; he had no option but to promote women religious to
serve the church in Northeast India.100
Among certain ethnic groups only women could approach women,
enter into their huts, attend to their various needs especially in times of
sickness and personal problems.101 The miseries of the two great World
Wars compounded the need for more missionaries and this opened the way
for the promotion of women in the villages and their involvement in the
work of evangelization.102 Bishop Ferrando wrote to Ricaldone, the Rector
Major, that without women religious it is difficult to conquer the hearts of
thousands of souls to Christ, as everywhere in the villages, people needed
their services in many forms.103
He had special predilection for women, girls and children in the
villages. The women through their healing the sick and education of the
poor had better access to people in the villages than the others. He called
them the ‘angels of charity’. He saw that one of the urgent needs of the
diocese besides faith formation and catechesis was education training of
women so that they would be active and effective leaders in evangelization
through their special Charism of serving the needy people.104 He founded
the first indigenous congregation for women in Northeast India. He valued
greatly the contribution and role of women religious in the mission of the
church and spoke highly of the sisters and their works of charity towards the
needy and the poor.
3.5.3.7 Involvement of Laity in the Evangelization
The role of laity in the evangelizing mission of the Church is being
emphasized today. Being the major portion of the local church the laity by
virtue of their baptism has the privilege and duty to proclaim the Good
News and transform the society in which they live. Bishop Ferrando through

100
Cf. MSMHC, Most. Rev. Stephen Ferrando SDB, DD: A Great Missionary and
Pastor, 45.
101
Cf. J. THEKKEDATH, History of the Salesians of Don Bosco in India, vol. 2,
1106-1107.
102
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 500.
103
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 875 .
104
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 849.
32
his pastoral vision perceived that the laity could light up the dark corners of
the society especially politics, business and commerce where the priests and
the religious do not enter explicitly. They can play an effective role in the
renewal of the family, the promotion of missionary vocations, the use of
mass media for proclamation, the practice of popular devotion, human
advancement and safeguarding environment.105
A new understanding of the laity and their role is a complex and
multi-faceted topic. Before the Second Vatican Council, laity had only a
passive role, if that could be called a role. But the documents of the council
and the post-conciliar teachings of the Church speak highly of them and
their role in the Church and in the world. In the early Church, decisions
were taken by the people together with the Holy Spirit (Acts 15:28). Pope
John Paul II accepted the principle of participatory Church and
recommended “the involvement of the laity in pastoral planning and
decision making through participatory bodies such as pastoral council and
parish assembly.106
Bishop Ferrando understood well the importance of the various
catholic associations and movements for boys and girls, young men, women
and adults. They were important tools for education and evangelization of
the people, young and old. When he had to carry the weight of the growing
diocese on his shoulders with numerous tribes, languages and cultures with
limited number of catechesis and missionaries, these associations came to
his rescue. They took initiatives in organizing the Catholics in the villages
and towns to carry the light of Christ to many non-Christians and non-
Catholics.107 They were real apostles among their brothers and sisters and
helped the missionaries to spread the Catholic faith.108 Bishop Ferrando
experienced the urge to move on to the new places and peoples. Besides the
main mission station there were several sub-stations attached to each
mission center, which were entrusted to catechists and village elders.109
3.5.3.8 Empowerment of Women and Promotion of their Rights
According to Pope Paul the VI, “Evangelization loses much of its
force and effectiveness if it does not take into consideration the actual
people to whom it is addressed, if it does not use their languages, their signs

105
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 455.
106
Cf. EA, 25; P. VADAKUMPADAN, et. al(eds.), Breaking New Ground in
Mission, Vendrame Institute Publications, Shillong 2002, 68.
107
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 4, 1155.
108
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 1450.
109
Cf. P. MATHEW, A Man Sent by God, 112-113.
33
and symbols, if it does not answer the questions they ask, and if it does not
have an impact on their concrete life.”110 Hence the mission of the church is
to keep in mind the needs of the people and the signs of the times. People
may reject the message of salvation if it does not help them to address their
problems individually and collectively. For this reason, the message of the
gospel has to be translated into concrete living situations, inspiring people to
bring transformation at all levels of life such as religious, social, spiritual,
political and civil. The whole Church, in all her being and acting, when she
proclaims, when she celebrates, when she performs works of charity is
engaged in human promotion.111
Ferrando was a missionary and a visionary who understood the
relationship between human promotion and evangelization. For him,
commitment to peace, justice, human rights and human promotion give
witness to the gospel when they are directed towards development of
individuals and communities. His predilection for the poor people was
proverbial. He introduced cooperative societies in the villages in order to
make the people economically self-sufficient. In the plains of Assam, Rice
Banks were set up to rescue the poor people from the clutches of the
moneylenders, especially in times of floods and draughts. 112 Bishop
Ferrando realized that lack of education was the root cause of many evil
practices and superstitious beliefs. He considered school as the “synonym”
of Christianity.
The familiarity with the tribal cultures of Northeast India had made
Ferrando aware of the status of tribal women in society. He knew that the
women could play an active role in family as well as in social life.113 He
could read in them great potentialities for evangelization and catechesis in
the rural areas. During World War II, the church in Northeast experienced
great misery. There was big regression in the condition of the girls in the
region especially after the war. There were many dangers lurking around for
the girls in general and they had to be helped. The European sisters could
not easily adapt to the climate and master the languages of the people. One
of the new initiatives launched by Ferrando in the region was the care of girl
children. There was an urgent need of sisters who would understand and
help the girls, visit the villages and instruct the poor and neglected women
as well as children.114 Therefore, in order to meet the urgent requirements of

110
EN 63.
111
Cf. EN 68.
112
Cf. P. MATHEW, A Man Sent by God, 131.
113
Cf. P. MATHEW, A Man Sent by God, 132.
114
Cf. P. MATHEW, A Man Sent by God, 134.
34
the time, he founded the congregation of the Missionary Sisters of Mary
Help of Christians.115 According to some historians the founding of the
congregation on 24 October 1942 was one of the most spirit filled events in
the annals of the Catholic Church in Northeast India. The existence of the
Missionary Sisters of Mary Help of Christians in the Church today is a
tangible sign of God’s presence in the life of Ferrando. Through the
MSMHC he continues to enlarge his vision of making missionary disciples
everywhere.
3.6 SPECIAL FEATURES OF THE MSMHC
By the special features of MSMHC, I intend to explain clearly, the
Spirit and Spirituality of the Congregation. The Spirit and Spirituality of the
MSMHC is Salesian Spirituality with specific charism of Missionary
Evangelization. To accomplish this mission, a Missionary Sister has to fill
her heart with love for Christ first and then this love has to overflow upon
the souls. As it is stated in the Constitution, “Living joyfully our total
commitment to God, in humility and detachment from earthly goods, in
serene and trusting availability to God’s plan, we reveal clearly the
fundamental values of the Kingdom.”116
3.6.1 Personal Holiness
“Call to holiness should not be a burden; rather, it should excite and
encourage us to give our all and to embrace that unique plan that God willed
for each of us from eternity.”117 Just as it was for Jeremiah, so it is true for
us: “Before I formed you in the womb I knew you and before you were born
I consecrated you” (Jr. 1:5). “Each and every community of the Missionary
Sisters of Mary Help of Christians must be a community of prayer, bearing
in mind that a deep interior life is the guarantee of a fruitful apostolate.”118
For Missionary Sisters the first criterion for Missionary Evangelization is
personal holiness. They acquire it through personal prayer, meditation and
contemplation on the Word of God. And in the mission, they express their
God experience through their life and activities. “The Missionary Sisters
participate in the evangelizing mission of the church first of all by their

115
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 4, 1261
116
MSMHC, Constitutions of the Institute of the Missionary Sisters of Mary Help
of Christians, Don Bosco Press Shillong 1991, 49, (Hereafter referred as constitutions
1991).
117
FRANCIS, Apostolic Exhortation Gaudete et Exsultate, Libreria Editrice
Vaticana, Città del Vaticano, 2018, (Hereafter referred as Gaudete et Exsultate).
118
MSMHC, Constitutions of the Institute of the Missionary Sisters of Mary Help
of Christians, Don Bosco Press Shillong 2004, 76, (Hereafter referred as constitutions
2004).
35
witness of life, prayer and work of penance.”119 Pope Francis in his
Apostolic exhortation Gaudete Exsultate, invites all to enter into a life
holiness, “the Lord wants us to be saints”, “Holiness is extended to
everyone”, “Holiness is not being perfect” for Pope Francis repeats, that the
Lord directs the call to holiness personally to each of us: “Be Holy, for I am
holy” (Lev 11:44; cf. 1 Pt 1:16).120
3.6.2. Passionate Attachment to Christ
Our mission is lived out in union with Christ, never in our own
capacity and capability. It consists in uniting ourselves to Lord’s death and
resurrection in a unique and personal way, constantly dying and rising anew
with him. It also entails reproducing in our own lives various aspects of
Jesus’ earthly life: his hidden life, his life in community, his closeness to the
ones in the peripheries, his poverty, and other ways in which he showed his
self-sacrificing love. Therefore, each of us is “a message which the Holy
Spirit takes from the riches of Jesus Christ and gives to his people.”121 Each
Missionary Sister is called to develop a passionate attachment to the person
of Christ and His Word, and remain intimately united to him. While
carrying out missionary evangelization they combine contemplation and
apostolic love. By the contemplation they adhere to God in mind and heart;
by the apostolic love they strive to associate themselves with the work of
redemption to spread the Kingdom of God.122 It is from the intimate union
with Christ that all our apostolic activities must flow.
The founder exhorted the sisters “the more we love Jesus, the more
we long to be united to Him and the more we long to pray.123 The first and
principle duty of all religious is the contemplation of things divine and
constant union with God in prayer.124 In all circumstances religious take
care to foster a life hidden with Christ in God (Col 3:3), which is the source
and stimulus of the love of neighbour, for the salvation of the world, and the
building up of the church. For this reason, Missionary Sister assiduously
cultivate the spirit of prayer. It is in the spirit of prayer one is gets to
attached oneself to Christ. Jesus whose life and mission were rooted in His

119
MSMHC, Constitutions of the Institute of the Missionary Sisters of Mary Help
of Christians, Don Bosco Press Shillong 2013, 72, (Hereafter referred as constitutions
2013).
120
Cf. Gaudete et Exsultate, 2; 3; 6; 7.
121
Gaudete et Exsultate, 19; 20; 22.
122
Cf. PC 5.
123
Cf. E. PAKUMALA, From the Heart of a Father who Loves, 79.
124
Cf. Codex Iuris Canonici, Libreria Editrice Vaticana, Vatican City 1983, Can.
663, 1.
36
awareness of intimate and loving relationship with the Father (Mk 1:35), is
the model of our prayer life. Each Missionary Sister commits herself to
personal and community prayer, bearing in mind that a deep interior life is
the guarantee of a fruitful apostolate.125
3.7 MISSIONARY DISCIPLESHIP AND THE CHARISM OF
MSMHC
There is no discipleship without encounter. From the encounter, the
Christian life should be conceived as a spiritual dynamism that enables that
living that discipleship as a journey in which permanent conversion and call
to holiness are constitutive, together with the development of real
missionary commitment.126 The call to be a missionary is a call that is
included in every Christian’s baptism, as Pope Francis said, “Jesus is also
saying to you: Go, don’t miss a chance to bear me witness, the Lord expects
from you a testimony that no one can give your place.”127 In the first
constitutions the founder wrote, “The institute’s special aim is spreading of
the gospel and every work of charity connected with it.”128 The revised
Constitution of 2004 states, “The primary and essential element of the
Charism of the MSMHC is missionary evangelization, which affects and
fills their whole life and all the aspects of their apostolic undertakings.”129
Therefore, the very purpose of the Congregation is identified with the very
nature of the church, which is missionary evangelization. Hence it is a
mandatory for every MSMHC to go forth with passion and commitment to
make Jesus known, accepted and loved.130
Pope Francis has often used the phrase “missionary disciples” in EG.
He says, “Every Christian is a missionary to the extent that he or she has
encountered the love of God in Christ Jesus: we no longer say that we are
‘disciples’ and ‘missionaries,’ but rather that we are always missionary
disciples.”131 Pope continues to call us back to experience Christ in the form

125
Constitutions 2013, 56-57.
126
Cf. J. A. SCAMPINI, “Pentecostal and Catholics: Toward an ‘Exchange of
Gifts’ for a Renewed Proclamation of the Gospel,” in A. SPADARO, and C. M. GALLI,
(eds.), For a Missionary Reform of the Church: The Civilta Cattolica Seminar, 488-512.
127
C. WOODEN, “Mission is to make Disciples for Christ, not for one’s Group,
Says Pope,” in https://cruxnow.com/vatican/2019/10/20/mission-is-to-make-disciples-for-
christ-not-for-ones-group-pope-says/, accessed on 24/10/2019.
128
Constitutions 1948.
129
Constitutions, 2004.
130
Cf. MSMHC, Directory of Evangelization: Norms and Principles, MSMHC
Generalate, Guwahati 2010, 20, (Hereafter referred as Directory of Evangelization).
131
EG 120; See: FRANCESCO, La gioa della missione, San Paolo, Milano 2019,
12-13.
37
of ongoing discipleship, and then impelling us to mission, to witness and to
become the message of his love. The Holy Father recently picked up this
theme again when he said: “The people of God are a people of disciples
because we receive the faith and a missionary people because we pass on
the faith.”132 It is a call to every MSMHC to become missionary disciples.
To pledge themselves to proclaim the Good News of God’s love through
their total commitment to missionary evangelization and catechesis.
Through the work of proclamation, they aim to create a society of disciples
of Christ who are transformed by the power of the gospel.133
The sisters are engaged in other missionary activities for the glory of
God and for the good of souls. The Charism of the congregation demands
all other undertakings of the MSMHC ought to serve as means to proclaim
Jesus Christ.134 Missionary call is a special vocation set on that of the
apostles, is manifested in a total commitment to evangelization, a
commitment that involves the missionary’s whole person and life, and
demands a self-giving without limits of energy or time.135 The sisters are
called to witness the living Jesus in themselves and transmit to others the
compassion, tenderness, openness, acceptance, humility, adaptability,
hospitality, availability, forgiveness, transparency and generosity of Jesus.
3.7.1 Living the Charism as Missionary Disciples
With a religious charism, God singles out individuals with the
experience of intense love, unearned, unexpected, indelible and
unforgettable. With the eyes of faith, they see Jesus Christ from a specific
aspect of his or her life. The charism given to an individual is shaped by the
historical times, a person’s own history, culture, temperament, gifts and
limitations. Though one person receives the charism, the gift belongs to the
entire church, as St. Paul tells in 1 Corinthians, a charism is given not for
the glory or satisfaction of the recipient but as a responsibility to benefit
others.136 Every institute is founded to respond to a need in the church.
Bishop Ferrando had a unique vision for the church in responding to the
need of the time. The vision is well defined in the constitutions of the
congregation he founded: “The Congregation is dedicated first and foremost
to the missionary apostolate; evangelization and catechetical instruction,

132
Cf. FRANCESCO, La gioa della missione, 54.
133
AG 6; See: Cf. P. MATHEW, A Man Sent by God, 87.
134
Cf. MSMHC, Directory of Evangelization, 21.
135
RM 65.
136
Cf. MSMHC, Directory of Evangelization, 28.
38
especially of women folk and children in the villages.”137 In accordance
with the very mind of the founder preaching, teaching and healing form the
essential elements of the charism of the congregation which is broadly
stated as mission Ad Gentes and catechesis in the new constitutions.138
S. Bevans would say that missionary discipleship is the new term for
mission ad gentes. It is by abiding in Jesus that the disciples are able to bear
fruit (Jn 15:4-5). Therefore, ‘being with him’ is to have a life of intimacy
with Christ and ‘being send out’ is being on a mission is the two defining
characteristics of every MSMHC.139 Thus, like missionary disciples, every
MSMHC must fill her heart with love for Christ first and then this love must
overflow upon souls. “Living joyfully our total commitment to God, in
genuine love for the people in our mission, in humility and detachment from
earthly goods, in serene and trusting availability to God’s plan, we reveal
clearly the fundamental values of the Kingdom”.140 For a MSMHC the first
criterion for evangelization is personal holiness.141 Out in the mission they
make their life and activities an overflow of God, experienced and nourished
by the Word of God and the Bread of life in the Holy Eucharist in a
passionate attachment to Christ. Which further enables them to witness the
Good News effectively to all nations. They are like in words of Pope
Francis, the ‘community of joyful missionary disciple’ who go forth in joy
in search of the lost who are in the peripheries.142
The example of Mary must be a driving force for every MSMHC to
carry out the primary mission of the congregation.143 Articles 6 of the
Constitutions requires the Missionary Sisters to be animated by a spirit of
piety, work, sacrifice and zeal. Hence, the sisters are to live a life of tireless

137
Cf. Constitutions 1948; See: Constitutions 2004, 4: “The primary and essential
element of our Charism is Missionary Evangelization, which affects and permeates our
whole life and all aspects of our apostolic undertakings; It was the Holy Spirit that shaped
the heart of Ferrando with great love for God and the people, in particular, the poor and the
sick, the orphans, marginalized women, girls and children and those who cut off from rest
of the society, the lepers and the untouchables. In this way God made him a missionary
disciple in northeast India and the father and founder of a religious family in the Church.
He shared with the sisters his spirit and charism, spirituality and traditions that form the
fulcrum of their identity as Missionary Sisters. See: R. JOSEPH, “Charismatic Identity of
the Missionary Sisters of Mary Help of Christians,” in S. JAMES and I. ZOSIAMI, (eds.),
in In Pursuit of Living the Mandate, MSMHC Publications, Guwahati 2017, 36-50.
138
Cf. Constitutions 2013, 3.
139
Cf. S. BEVANS, “Evangelii Gaudium and Prophetic Dialogue,” 17
140
Constitutions 2004, 76.
141
Cf. Constitutions 1991, 49; Cf. MSMHC, Directory of Evangelization, 23.
142
Cf. EG 24.
143
Cf. MSMHC, Directory of Evangelization, 25.
39
activities sanctified by prayer.144 Apostolic charity is one of the essential
dimensions of the Charism. It is manifested in cheerfulness, spirit of
sacrifice, love towards neighbour, kindness, simplicity, gentleness, zeal for
souls, friendliness, hospitality and availability to people in all the apostolic
endeavours.145 Asceticism is an essential dimension of the Missionary
sister’s zeal for souls. They are to be “animated by Christian charity which
truly extends to all, without distinction of race, social condition, or religion
and which looks for neither gain or gratitude.”146
Learning the local language, culture and customs of the local people
is rather a responsibility of the MSMHC to proclaim the Good News to the
whole world. Working for the women and children has a special place in
their apostolate. Bishop Ferrando knew that it is through women that we can
have free access to homes. He felt that the best way to evangelize Northeast
is through women. Thus, the sisters have a special predilection for the
women and children in their mission. Fidelity to the founding charism and
subsequent spiritual heritage of the congregation are part of the identity. In
their spiritual, personal, apostolic and community life, the Missionary
Sisters are guided and inspired by the charism. The charism overshadows
the members’ profound desire to be conformed to Christ by the witness of
their lives.147
3.7.2 Characteristics of The Charism of the MSMHC
“The Missionary Sisters are heirs of a very noble, long cherished,
well cultivated and nurtured missionary charism.”148 The charism lived by
the members strengthens the unity with a sense of belonging which can
revitalize and fortify the uniqueness of the congregation. Consequently,
members of the congregation need to bring together all their resources both
interior and exterior to the progress of the mission. I believe that every
structure of the congregation, it’s charism, the spirit, the spirituality, the
traditions, formation process, style and methods of carrying out its mission
etc. are the special characteristics of the MSMHC.

144
Cf. MSMHC, Directory of Evangelization, 24.
145
Cf. Constitutions 2004, 50-54.
146
AG 12.
147
Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Vita Consecrata, 25
March 1996, in AAS 88 (1996), 377-486, (Hereafter referred as VC).
148
T. MANJALY, “Reclaim ‘a Space’ for the MSMHC,” in In pursuit of the
Mandate, 66.
40
3.7.2.1 Primacy of Mission ad gentes
The charism of the congregation is centred on the spread of the Word
of God through missionary evangelization and catechesis.149 Mission ad
gentes as mentioned earlier, is the supreme duty of proclaiming Christ to all
those who do not know him yet. It is the fundamental activity of church.
Mission ad gentes is the primary form of the apostolate of the congregation
and the primary reason for its foundation.150 Without mission ad gentes the
church’s very missionary dimension would be deprived of its essential
meaning, so too the missionary Sisters would lose their missionary identity
in the church if they are not faithful to their mission.
So, the Missionary Sisters are duty-bound to cooperate in the
expansion and growth of the church.151 The specific charism of the
MSMHC is missionary evangelization. It is cantered on mission Ad gentes
and catechesis with the aim of spreading the gospel and every work of
charity connected with it. It is carried out through village tours,152
instruction of women, girls and children, family visits,153 festive oratories

149
Cf. T. MANJALY, “Biblical and Patristic Reflections on Evangelization and
Interreligious Interactions,” 111: Faith in Jesu and living according to God’s Word
constitute the community of Jesus’ disciples (cf. Lk 8:21; 11:28). For Paul mission is an
action of believing, hearing, and proclaiming. Therefore, evangelizing mission of the
church is commitment to Proclamation of the Word of God and church growth through
proclamation is evangelization.
150
Cf., Constitutions 1972. Mission ad gentes will retain its pride of place in the
apostolate of the congregation if the Missionary Sisters will keep in mind that it was for this
purpose the congregation was brought into being, H. ROSARIO, “Introduction,” in
Constitutions 1972, 3-4.
151
Cf. Constitution 1991, 81.
152
Village tours: from the very beginning of the congregation the sisters fulfilled
the mandate of Christ by undertaking village tours even though walking long distances,
climbing steep hills and crossing violent rivers. Like Jesus the itinerant preacher they go
from village to village with the good news of salvation to all. All most all the communities
of the congregation have two sisters are actively involved in direct evangelization. In
keeping with the vision of the founder, the sisters regularly undertake organized tours in the
villages and rural areas, and stay with people, make family visit, give family catechesis and
catechetical instruction. The sisters stay with the people about three or four days, and in
some villages even up to two or three weeks adapting to the living conditions of the people
to have a better understanding of the life and struggles of the people in order to have a
better understanding of the life and struggles of the people in order to lead them to the
fullness of life. See: Cf. Constitutions 2013, 75.
153
Family Visits: The Congregation give much importance to family visit. The
sisters deeply feel the vision of the founder to bring the message of Christ’s love to people
in their homes. Hence, they set out eagerly in search of opportunities to witness to the
gospel values in the families. By their simple approach to people, they opened new doors to
evangelization. The sisters visit families irrespective of caste, creed or language, to foster
41
and works of charity, apostolate of education, care for the sick in the old age
homes and in the villages of their mission areas.154 From the very beginning
the Missionary Sisters undertook missionary tours and fulfilled the mandate
of Christ through direct preaching of the Gospel message. Like spirit filled
evangelizers, the missionary sisters, enter the lives of people in evangelizing
them.
The sisters visit families irrespective of religion, building bridges of
love and trust among them. The sisters were ready to share their faith by
staying with them for days and adapting to their living conditions. During
the stay in the villages, the sisters organize prayer meetings and religious
instructions and prepare the people for the reception of sacraments. As a
result, adult baptism was very common. Often several families or an entire
village decides to embrace catholic faith.155 With much patience and
dedication prepare the catechumens for the reception of the sacraments, the
sisters accompany them on their faith journey. During their missionary tours
they made new friends with the non-Christian families. They instructed the
villagers on health, hygiene, literacy, human rights, economic welfare of the
family, domestic upkeep, and vocational training for women and children.156
They learnt local languages to communicate with the people and spent time
listening to their joys and sorrows. Visiting the sick in their homes, praying
for them and providing medicines were integral part of the touring
programme. In this way they won the confidence and cordiality of the
people in the villages. They can give meaning and fulfilment in responding
to the human needs and concerns of the people. Family catechesis is an
important feature of village tours. Through family catechesis the sisters have
contributed greatly to the evangelizing mission of the church. 157 Catechesii

human and Christian values and build communities love. The sisters have an easy access to
the huts of villagers where women are engaged in household tasks. Sitting with them in
their homes, the sisters listen to their problems and difficulties. Regular family visits help
the sisters to settle marriages, to restore broken relationship in the families and to reunite
many broken families. By visiting the catholic families, they help the Christians to deepen
their faith and lead back that those are strayed from the catholic faith. In this way making
them true missionary disciples to witness the love of Christ to the members of the other
religions.
154
Cf. Constitutions 2013, 82.
155
Cf. J. M. THADATHIL, A Great Missionary Legacy, 79.
156
Cf. G. MALIEKAL, History of the Catholic Church among the Khasis, 210.
157
Family catechesis is all the more essential today as so many families are staying
apart, which endangers the upbringing of children. The sisters give very special attention to
the parents who are the evangelizers of the family. They help family members deepen their
faith and facilitate their encounter with Christ within a Christian community. The sisters
assist the parent to educate their children for life in such a way each one may fully perform
42
Tradendae clearly states that, family catechesis proceeds, accompanies, and
enriches all other forms of catechesis. Family catechesis is very important in
the life and growth of the Christian faith, especially in places where anti-
religious legislation endeavours are strong, even to prevent education in the
faith formation, and in places where widespread of unbelief on invasive
secularism makes real religious growth practically impossible.158
Guided by the Holy Spirit, the sisters can enter many pagan villages
and houses in a friendly manner. Such friendly visits pave the way to new
contacts and open up new avenue for the people to embrace Christ and his
church. They dialogue with different churches and ecclesial communities
and people of other faiths.159 Through this village visits, they scatter the
seeds of faith to non-Christians, and deepen the faith of the baptized. Thus,
the lapsed Christians can return to church. Many non-Christians have been
baptized, even their villages have become catholic villages. The sisters work
in close collaboration with the priests and this combined effort and team
spirit have proved to be effective and fruitful in the proclamation of the
good news. Ever since the pioneers started their village tours, from
1944/1946 the congregation has been continuing to tread that path in the
remotest villages of northeast India for the cause of Christ and for building
up new Christian communities.160
3.7.2.2 Catechetical Instruction
Bishop Ferrando’s missionary vision for evangelizing the people of
the region was passed on to the Missionary Sisters, who would like their
founder, walk beside the people, who are in search of their own identity,
liberty and dignity. The constitutions of the congregation emphasize the
importance of catechesis in several articles. By the missionary work, the
Sisters aim to form adult and committed Christians who know, love and live
their faith.161 Catechesis is a comprehensive and systematic formation in the
faith. It implies a complete Christian initiation, education in knowledge and
participation in the life of faith.162 The specific charism of the MSMHC is
intimately connected to the catechetical instructions. From the very

his or her role according to the vocation received from God. See: Cf.JOHN PAUL II,
Apostolic Exhortation Familiaris Consortio, 22 November 1981, in AAS 74 (1982), 81-191,
(Hereafter referred as FC).
158
Cf. JOHN PAUL II, Apostolic Exhortation Catechesi Tradendae, 16 October
1979, in AAS 71 (1979), 1277-1340 (Hereafter referred as CT).
159
Cf. Constitutions 2013, 80.
160
Cf. J. M. THADATHIL, A Great Missionary Legacy, 109-115.
161
Cf. Constitutions 1948, 46
162
Cf. General Directory for Catechesis, 67.
43
beginning, the founder wanted the sisters to be engaged in catechesis in the
villages. He said, “you are going to the villages to prepare children for first
communion and to teach catechism.”163 He wanted the sisters to be very
competent and effective in the mission of catechesis. Through catechetical
instruction, the sisters aim at the formation of adults and committed
Christians, who are deeply rooted in the Catholic faith.164
The Sisters who are engaged in catechetical instruction, know the
language of the people. They teach catechism to the children and adults.
Prepare them for the first communion and confirmation. They instructed the
adults and conducted marriage classes for the young couples. The Sisters
take special care of the adults in their faith formation. They instruct the
young peoples, before and after their baptism enabling them to respond to
Christ in their daily situations. The sisters go around in the villages
identifying the couples who have not received the sacrament of matrimony
and instruct them for the rectification of their marriage. Most of the time the
preparations take place in the villages. The sisters stay with them for weeks
to prepare them for the reception of the sacraments.165 It helps in creating
awareness among the couples of their duties, the nature and the finality of
Christian marriage, family planning and responsible parenthood. Particular
attention is given to instructing the women on their role and importance in
the spiritual, physical and economic welfare of the family, health, hygiene
and childcare.166
3.7.2.3 Family Catechesis
The General Directory for Catechesis states that “Catechesis is
nothing other than the process of transmitting the gospel, as the Christian
community has received it, understands it, celebrates it, lives it and
communicates it in many ways.”167 In Catechesi Tradendae, Pope John Paul
II describes catechesis as one of the steps or moments in the total process of
evangelization.168 Family catechesis would mean the teaching-learning of
faith that takes place in the familiar and loving environment of the family
and the home. In this process, it is the parents as the first teachers and

163
S. FERRANDO, From the Heart of a Father who Loves You, 68.
164
Cf. Constitutions 2013, 74.
165
Cf. P. MATHEW, “The Portrait of a Touring Sister,” in A. LOTSURO and P.
MATHEW (eds.), Touring Sisters in North East India, Don Bosco Press, Shillong 2005,
77-78.
166
Cf. J. M. THADATHIL, A Great Missionary Legacy, 118.
167
CONGREGATION FOR THE CLERGY, General Directory for Catechesis,
Libreria Editrice Vaticana, Vatican City 1997, (Hereafter referred as GDC).
168
Cf. CT 18.
44
catechists, who take on the responsible role of teaching and imparting
knowledge of faith to the children, by word of mouth and example. The
church document on “The Role of the Christian Family in the Modern
World Familiaris Consortio,” teach us clear purpose of the family
catechesis. In the experience of the young children, parents symbolize God.
They make God real for the children. In this way, parents are the first
evangelizers for their children. John Paul II identified the family as the
church in miniature and as such it is a living image and historical
representation of the mystery of the church.169 And although family life can
be messy, unstructured, noisy and disorganized, it is still the church. In the
midst of the chaos, it is in our family that we travel on the road to
sainthood.170
The Catechism of the Catholic church describes the family as “a
Specific revelation and realization of ecclesial communion and for this
reason it can be and should be called a DomesticChurch.”171Christian family
is intimately united to the church by virtue of the sacrament that makes it a
“domestic church” or a “little church”. It participates in the universal
mystical body of Christ and receives divine grace and life. There is a unique
reciprocity between the church and the domestic church.172 The family in its
natural settings give birth to new lives that are destined to be purified and
given rebirth by the sacramental washing and become members of the
Mystical Body (cf. 1 Cor 12:13) through baptism. Through the baptism the
domestic church has the obligation for the same mission as the universal
church.
Christ himself teaches the dynamic concept of charity, love of God
and love of neighbour. Thomas Aquinas states, “loving God and neighbour
includes charity.”173 The Missionary Sisters are bound by their Constitutions
to practice charity in their life and apostolate. The Catholic Church
expresses her deepest nature through the ministry of charity, which is a

169
FC 53.
170
Cf. PONTIFICAL COUNCIL FOR FAMILY, Declaration on “The Family:
Gift, Commitment and Hope for Humanity,” (3 October 1997), The Second International
Theological Pastoral Congress at the Second World Meeting of the Holy Father with
Families (Rio de Janeiro, 1-3 ottobre 1997), in Enchiridion della Familia: Documenti
Magisteriali e Pastorali suFamilia e Vita 1965-1999, Edizioni Dehoniane, Bologna 2000,
1061-1073.
171
CCC 2204; LG 11.
172
Cf. JOHN PAUL II, Discorso in occasione dell’udienza ai participanti
all’assemblea del Pontificio Consiglio per la familgliasul tema, “I compiti della famiglia nel
mondo attuale,” 30 maggio 1983, in AAS 75 (1983), 839-843, 842,
173
T. AQUINO, Summa theoligiae I q. 25,
45
vital expression of her being.174 In his talk to the Sisters in 1973 Bishop
Ferrando reminded them again, “Ours must be the Congregation of charity,
for the little children, for the sick, for the aged and the women.”175
3.7.2.4 Works of Charity as love of neighbour
According to Thomas Aquinas Charity extends not merely in loving
God alone but also in loving one’s neighbour. He says love is reflective.
Charity is a special type of love or friendship which we can value as the
greatest good for us as human beings.176 It was the wish of the founder that,
the congregation of the missionary sisters must be a congregation of
charity.177 In the constitutions of 1948 and 1960, the founder attached great
importance to the works of charity with concrete expressions in the charism
of the congregation. Charity is at the centre of the spirit of the
congregation.178 cAs missionaries we are to speak the language of charity.179
The Missionary Sisters are bound by their Constitutions to practice charity
in their life and in their mission. The Catholic Church expresses her deepest
nature through the works of charity, which is a vital expression of her
being.180 In his talk to the Sisters in 1973 Bishop Ferrando reminded them
again, “Ours must be the Congregation of charity, for the little children, for
the sick, for the aged and the women.”181
The Congregation undertake various works of charity such as,
schools, orphanages, festive oratories, homes for infants, widows and the
aged, care of the sick in hospitals, care of lepers, and concern for refugees
and migrants. By this the Sisters faithfully work for the fulfilment of their
Charism and the spread of the Catholic faith for the salvation of souls.
According to the signs of the times with creativity and flexibility, the sisters

174
Cf. BENEDICT XVI, Encyclical Letter, Deus Caritas Est, 25 December 2005,
in AAS 98 (2006), 217-286, (Hereafter referred as DC).
175
S. FERRANDO, “Talk to the Missionary Sisters,” 11.04.1973, in E.
PAKUMALA, From the Heart of a Father, 179.
176
Cf. T. AQUINO, Summa theoligiae I q. 25/26
177
Bishop Ferrando said, “the Congregation of the Missionary Sisters of Mary
Help of Christians must be a congregation of charity for the children, for the sick, for the
aged, for the women. See: E. PAKUMALA, From the Heart of a Father, 179.
178
The acts of the second general chapter states once again, in adhering to God the
members practice charity and in working for souls they give expression to their zeal. Cf.
ACTS OF THE SECOND GENERAL CHAPTER, 1976, 23.
179
Cf. S. FERRANDO, Relazione di E. E. Mons. Stefano Ferrando al Rettor
Maggiore, in Bolletino Salesiano, 77/1 1953, 22.
180
Cf. DC 25.
181
S. FERRANDO, “Talk to the Missionary Sisters,” 11.04.1973, in E.
PAKUMALA, (ed.), From the Heart of a Father, 179.
46
take up new apostolic works for the good of mission.182 Pope Benedict XVI
says, “The church cannot neglect the services of charity.”183 In seeking to
promote human dignity, the church shows a preferential love for the poor
and the voiceless, because the Lord has identified himself with them in a
special way. Founder wanted the Congregation to be a Congregation of
charity. Engaging in different works of charity is a striking element that is
clearly expressed in his numerous writings, talks and in the early
Constitutions. For him the greatest act of charity is sharing the precious gift
of Christian faith to others.184 He says that, “The Sisters will imitate the
readiness and charity of Our Lady, to be worthy of the missionary
vocation.”185 The Congregation continue to be true to the vision of the
founder in this modern times where people are in need of help.
The Sisters extend their works of charity in taking care of the sick
and the aged. There are few places where the sisters collaborate with
different hospitals and old age homes in India and overseas. The Founder
desired that the Sisters render humanitarian services in response to the needs
of the times. Refugees, migrants, victims of natural calamities and
epidemics are also given special care and attention by the Sisters.
Orphanages, homes for infants and widows are another field where the
Sisters manifest the compassionate love of Christ their Master. Though they
do not specifically have institutions of orphanages, they keep children
together in the boarding houses, taking care of all their needs till they get
settled in life.186 Being charitable is a fundamental aspect of both the
charism and spirit of the congregation.
3.7.2.5 Education
As catholic church was growing in northeast India, it had the vision
clearly envisaged, “Go therefore and make disciples of all nations” (Mt
28:19). Service of faith and promotion of justice were the key components
of that vision. The church being conscious of the Constitution of India, took
every aspect spelled out in its preamble as ways of promoting justice in an
unequal and fragmented society of India. Hence, promotion of equality was

182
Cf. Constitutions 2013, 88.
183
DC 22.
184
CF. FERRANDO, “Talk to the Sisters,” 11 April 1973, in Copia Publica, vol.
6, 1609.
185
Constitutions 1948, 3.
186
Cf. MSMHC, Directory of Evangelization, 33-35.
47
primary to its service to humanity.187 In northeast India, among the tribal
population, the Church realized that the best means to promote equality was
through education. According to Gravissimum Educationistrue, education
should aim at the formation of the human person in the pursuit of his
ultimate end and the good of the societies.188 The system of education that
students pursue decides the success and values of the nation. Education is an
essential feature of Church’s mission. Church desires that Catholic schools
should be places where faith can be freely proposed and received. 189 The
church has received the mission of education from her divine founder Jesus
Christ at that very moment when he sent out his disciples (cf. Mt. 28:19-20).
Bishop Ferrando envisaged education as one of the important forms
of apostolic activity for evangelization. He asked the sisters to become good
educators in order to evangelize the people. He did not speak of a mere
academic education, rather education of character formation and formation
of conscience, which is achieved through evangelization and catechesis. The
goal of education is making the students honest citizens and good
Christians. MSMHC schools to be grounds for sowing the seeds of faith and
abundant life. The Constitutions makes clear the preference for women and
girls in the apostolate of education. Education is seen as one of the powerful
means of empowering women.190 The preferred places for schools are
villages and remotest places than in urban areas, the precise reason is that
schools are one of the effective means to enter a village to evangelize the
people.
Most of the people in northeast India live in the remotest areas where
is little or no access to education at that time. To accommodate the students
from those faraway places the Founder wanted the Sisters to begin boarding
schools, with a view to train them as future leaders and evangelizers in their
own villages. In the boarding houses the students were instructed in faith
formation.191 The Sisters offer free education for the poor children. There
are children who live at the margins of the society as rag pickers, child
labourers, children at risk, as well as children of labourers, rickshaw- pullers
who need education. In order to give a good future, the Sisters organize

187
Cf. CONGREGATION FOR CATHOLIC EDUCATION, “The Catholic
Schools,” in Enchiridion Vaticanum, vol. 14 (1977-1979), Edizioni Dehoniane, Bologna
1980, 63-119.
188
Cf.VATICAN COUNCIL II, Declaration on Christian Education Gravissimum
Educationis 28 October 1965, in AAS 58 (1966), 728-739, (Hereafter referred as GE).
189
Cf. EA 37.
190
Cf. Directory of Evangelization, 30-31.
191
Cf. Directory of Evangelization, 35.
48
evening schools and coaching classes.192 The Sisters help the young people
to grow in Christian faith, form their conscience according to the values of
the gospel and assist them to become socially committed persons. In this
way, the sisters do a service of supreme value to humankind (cf. AG 12). In
the implementation of educative mission, they follow the Preventive System
of Don Bosco.193
Sisters take care of the school dropouts to build a bright future. There
are Vocational training centres to provide service to the school dropout boys
and girls. The Constitution states, “we run vocational training centres with
the aim of promoting human advancement and mission ad gentes. The focus
of these vocational training centres is to equip women and girls with
employable and productive skills to become self-reliant, form their character
and deepen their faith.”194 In a way creates a safe living for the young girls
otherwise become victims of unsafe migration and human trafficking. The
intervention through vocational training centres have reached out to more
than sixty thousand families every year directly or indirectly and about fifty
cases of trafficked victims have been restored especially among the
domestic workers and the vulnerable girls from tea gardens.
3.8 NEW EVANGELIZATION AND TRANSFORMATION
New Evangelization is a journey of transformation and spiritual
renewal centered on Jesus and the life-changing message of the
Gospel. Evangelization in general is the everyday work of the Church. With
the assistance of the Holy Spirit, this so-called ordinary evangelizing
activity can be endowed with renewed vigour. New methods and new forms
of expression are needed to convey to the people of today the perennial truth
of Jesus Christ, forever new and the source of all newness. Only a sound
and healthy faith, witnessed in a touching manner in the lives of the martyrs,
can give impetus to many short-term or long-range pastoral projects, breathe
new life into existing structures and spur a pastoral creativity to meet the

192
Cf. MSMHC, “Spirit of the Congregation of the Missionary Sisters of Mary
Help of Christians,” in MSMHC Acts of the General Council, vol. 2/1, MSMHC
Publications, Guwahati 2011, 3-42.
193
Preventive System: Don Bosco’s System of Education is known as Preventive
System. It is a specific way of relating what Don Bosco used in dealing constructively and
effectively with the youth to make them God oriented persons and responsible citizens.
“Reason, Religion and Loving Kindness” are the main elements of Preventive System. The
pastoral charity of Salesians and Don Bosco’s system of Education greatly influenced S.
Ferrando that he called the Congregation as the congregation of charity. Cf. S.
FERRANDO, “Talk,” (11 April 1973), in Copia Publica, vol. 5, 2341.
194
Cf. Constitutions 2013, 114.
49
needs of people today and the expectations of present-day society.195 This
renewed dynamism in the Christian community will lead to renewed
missionary activity.
In his encyclical, St. John Paul II said “I sense that the moment has
come to commit all of the Church’s energies to a new evangelization, no
believer in Christ, no institution of the Church can avoid this supreme duty
to proclaim Christ to all peoples.”196 Pope Benedict XVI, who was closely
associated with Pope John Paul II, was well aware of the concept of new
evangelization. He realized the significance and urgency of it, especially in
the midst of religious apathy, syncretism, and relativism in the world. In his
encyclical, Verbum Domini, the Pope stated that, “the need for a new
evangelization, deeply felt by my venerable predecessors must be valiantly
reaffirmed in the certainty that God’s Word is effective.”197
Missionary sisters venture into this task of new evangelization with a
pedagogy of faith in each context.198 Northeast India being a multi religious,
multi linguistic, multicultural, etc. the sisters use different models of
evangelization for different people. A close contact with the people during
the village visit and family visit open a way for the sisters to know their
culture and the differences in their mental preparedness and psychological
openness to receive the gift of the gospel. Thus, sisters use creativity to lead
each person, family or village from what is familiar to what is less familiar,
linking new ideas with what is old in each person’s tradition.
3.8.1 Scattering Gospel Culture
Keeping in mind the joyful living together in the cosmos, the
Proclamation must be presented attractively. It should attract everyone to
get engaged in living and proclaiming the gospel. As a missionary one’s
conviction, enthusiasm and joy for Christ will be an important means of
attracting one’s hearers to Christ, and subsequently to the gospel message.
3.8.1.1 Communal Harmony
The radicality of the gospel takes the Christian beyond the bounds of
one’s own ethnicity. “There is neither Jew nor Greek, there is neither slave

195
Cf. XIII ASSEMBLEA GENERALE ORDINARIA DEL SINODO DEI
VESCOVI, “La sete di un vita nuova,” in Il Regno-Documenti, vol. 57/19 (2012), Centro
Editoriale Dehoniano, Bologna 2012, 584-591.
196
RM 33.
197
VD 96.
198
Cf.BENEDICT XVI, “Lineamenta della XIII Assemblea Generale Ordinaria
del Sinodo dei Vescovi” (2 febbraio 2011), in Il Regno-Documenti, vol. 56/9 (2011),
Centro Editoriale Dehoniano, Bologna 2012, 129-154.
50
nor free, there is neither male nor female; for you are all one in Christ Jesus”
(Gal 3:28; cf. Col 3:11). Becoming a member of the church does not abolish
one’s own ethnic identity. Rather, being made one in Christ, the diversity of
identities becomes a positive enrichment of the Body of the church.
Ethnicity can be cause of conflicts, of opposition and of unhealthy
competition within the community. This is one area perhaps where the
church in northeast India face great challenges. Therefore, missionary sisters
in their proclamation of the gospel values help the people of different ethnic
groups to go beyond ethnical differences to have peaceful interaction in
their day to day life. Thus, creates an interethnic community/parish which
promotes a sense of belonging to everyone. They encourage and organize
different associations which can help to promote mutual trust and lead to
harmonious co-existence.199
3.8.1.2 Ecological Harmony
In a consumerism driven society, human persons lose control of
things, and instead, desire and possession of things control human behaviour
and wellbeing. If consumerism rules a person’s life, he or she is led to
exploit in a harmful way both human beings and natural resources. This is a
serious challenge visible in northeast India, where corruption is rampant,
and the evil effects of consumerism lead to a dishonest rush for material
goods at any cost. This is indeed a grave concern for the church to explore.
This is also a major concern for the missionary sisters to instruct the people
of the sacredness of equality and the right to everyone to use material
goods.200 In this area the gospel message challenges the temptation to give
in to uncontrolled consumerism in the society and turn to the rich traditional
value systems that harmonize very well with the gospel. As educators and
leaders, the sisters create awareness in the students and in the people
especially in the tribal societies, that the goods of the world are meant for
the use of the wellbeing of the community. Help the people to recognize
their duty to safeguard and hand the earth over to the future generations in a
such condition that they too can worthily inhabit and continue to cultivate
it.201

199
Cf. D. JALA, “Spreading Gospel Culture,” in I. PADINJAREKUTU, et.al
(eds.), Becoming Witness to the Gospel: The Call to New Evangelization, Oriens
Publications, Shillong 2013, 58-76.
200
Cf. JOHN XXIII, Encyclical Letter Mater et Magistra, 29 June 1961, in AAS 53
(1961) 401-464, (Hereafter referred as Mater et Magistra).
201
Cf. Mater et Magistra, 22; See also: Cf. MSMHC, Directory of Evangelization,
45.
51
3.8.1.3 Cultural Identity
Among the states of northeast India, the hill tribal areas have a
proportionately higher percentage of Christians. Christian influence in this
place is very much appreciated and visible in the development of the region.
MSMHC, being an active congregation in these places, through its works of
education, health care, developmental projects, means of social
communication, literature, and an openness to inculturation, have influenced
the society to become the light of the world and the salt of the earth. Two
areas where Christian influence has been more noticeable have been
identified as having a transformed world view and clarifying tribal identity
while enlarging the perspective and political consciousness.202 They
motivate the young to wisely stand against any negative trends in the
society, especially those that destroy the moral fabric of human life and
human dignity, of the sanctity of life and of the family, of integrity and
righteousness in public life.
3.8.1.4 Inculturation
Inculturation enables to transmit the Gospel cherishing what is
positive in every culture, while at the same time, purifying it from elements
that are contrary to the full realization of the person according to God’s
design.203 Inculturation is not an adaptation to make the gospel more
pleasing to its hearers. Rather, it is a process that brings the transforming
power of the gospel to touch persons in their hearts and in their cultures at
their deepest levels. In other words, inculturation involves the efforts to
have the gospel take flesh in each people’s culture.204 The end purpose of
both new evangelization and the inculturation is to transmit faith meaningful
and understandable to the people to whom the faith is proclaimed and to
make the faith transform lives. Pope John Paul II uses the term when he
says, “through inculturation the church makes the gospel incarnate in
different cultures and at the same time introduces peoples, together with
their cultures, into her own community.”205
The tribal Christianity in northeast India is in double danger of losing
its indigenous culture as well as its recently acquired Christian culture
because of secularism. The role of Christianity is being accused for the
cultural changes in northeast India. At this juncture, the influence of the

202
Cf. J. PUTHENPURAKAL, (ed.), The Impact of Christianity on Northeast
India, Vendrame Institute Publications, Shillong 1996, 59-60.
203
Cf. RM 40
204
Cf. CCC 854.
205
RM 52; CT 53.
52
MSMHC helped a return of the tribal Christians to their traditional cultural
roots to redeem both the indigenous cultural values as well as their Christian
identity. The sisters with their continuous effort through mission ad gentes
tries to build up their recently acquired Christian identity on the foundation
of their indigenous culture. Missionary sisters make every effort to learn the
local cultures, languages and customs in order to become part of the culture.
The inculturation of faith is never a technical and neutral enterprise. There is
always the implication of a taking position on the very heart of culture to
make it suitable for expressing the gospel of Jesus. In particular it must be
able to grasp and uncover the mechanisms underlying injustice, falsehood
and oppression, opening our eyes to the disgrace of poverty and the
marginalization of so many.206
If tribal Christianity is not rooted in their culture, it will never be
fully theirs and will not be able to accept the good news completely
resulting in the transformation of the persons, families and societies because
no faith can be authentically lived and produce fruits in an alien context.
Keeping in mind the church’s openness to culture and the importance of
culture in the life of the tribal communities of northeast India, inculturation
could be given more emphasis. Tribal folktales, folk songs, dances and
dramas could be fully explored for catechetical use. It is obvious to say that
Catechesis helps in the evangelization of cultures.207
3.8.2 Role of MSMHC in New Evangelization
In the Bible, the gospel is the good news of the coming of the
universal messianic Kingdom of Peace that had been promised by the
prophets and that has finally arrived in the world with the coming, death and
resurrection of Jesus. New evangelization is a project initiated by the church
in order to meet a specific need of the traditionally Christian countries and
those other countries where the good news was proclaimed in recent
centuries but it is not been sufficiently accepted to result in the Christian
transformation of persons, families and societies.208 Pope John Paul II
intended ‘New Evangelization,’ in three varied situations.
Firstly, the socio-cultural situation of peoples and groups who are
unaware of Christ and his gospel. To this kind of situation, the traditional

206
Cf. G. COLZANI, Church’s Mission: History, Theology and the Way Forward,
Urbaniana University Press, Roma 2019, 114-115.
207
Cf. MAWRIE, Missionary Catechesis, VIP, Shillong 2009, 52.
208
Cf. SYNOD OF THE BISHOPS, ‘Preface,’ Lineamenta on the New
Evangelization for the Transmission of Christian Faith, Editrice Vaticana, Vatican City
2011, 7.
53
notion of mission ad gentes was carried out within well-defined territories
and groups of peoples, resulting the formation of the local community.
Direct evangelization is the main mission of the MSMHC. Through this
mission, the sisters make Christ known to the people who have not yet
known him, in who the church has not yet taken root, and whose culture has
not yet influenced by the gospel. It is understood as the first proclamation
made to those who do not know the message of salvation in order to bring
them to faith in Christ. In the context of northeast India, the first
proclamation is carried out by the sisters through village tours, family visits,
catechetical instruction and family catechesis.209 Secondly, the situation of
Christian communities which enjoy adequate ecclesial structures and other
elements that are favorable for living a life of faith fervently. In this
situation need pastoral care, intense catechetical instruction so that their
faith is constantly nurtured in such a way that their faith-life becomes more
vibrant and fruitful, bearing witness to the gospel in their surroundings.210
Catechetical instruction is an essential element of the pastoral
evangelization of the MSMHC. From the very beginning the founder
wanted the sisters to be actively involved in a systematic religious
instruction. The missionary sisters, as they move from village to village,
family to family bearing the good news of Christ, strengthening the faith in
the hearts of the Christians through catechetical instruction, and seeking to
build up new community of believers, represent Christ himself who went
through villages and cities, and visited families during his public life and
ministry on earth (Mk 1:38).
Thirdly, the situation where entire groups of the baptized have lost a
living sense of the faith, or even no longer consider themselves members of
the church, and live a life far removed from Christ and his gospel. To
address this situation what Pope John Paul II called New Evangelization.
Thus, new evangelization is actually meant to bring back non-practising
Christians or those who have drifted away from the church.211 In a way it is
to recover the fire of the early church.

209
Cf. MSMHC, “Report of the State of the Congregation of the Missionary Sisters
of Mary Help of Christians,” in MSMHC Acts of the General Council, vol. 2/1, MSMHC
Publications, Guwahati 2011, 3-42.
210
Cf. MSMHC, “Report of the State of the Congregation of the Missionary
Sisters of Mary Help of Christians,” 50.
211
Cf. A. PUSHPARAJAN, “New Evangelization and the Laity,” in I.
PADINJAREKUTU, et. al (eds.), Becoming Witness to the Gospel: The Call to New
Evangelization, Oriens Publications, Shillong 2013, 343-366.
54
 To address to this need of the church, the missionary sisters make
active proclamation of the Word of God. Active proclamation is the
backbone of the evangelizing mission of the church. in the words of Paul
VI, “There can be no true evangelization if the name, the teaching, the life,
the promises, the kingdom and the Mystery of Jesus of Nazareth the Son of
God are not proclaimed.”212 Active proclamation of the Word of God is
essential for the strengthening of faith and building Christian communities.
The missionary sisters pledge themselves to carry on this noble task of
preaching so that the Kingdom of God may be proclaimed and established
throughout the world. They go from village to village gathering people in
chapels, in the huts and even in the open places to preach the Word of God
to all, inviting them to a conversion of heart, to faith in Jesus Christ and to
membership in the church through baptism.213
Therefore, being cherished by the word of God, the transformed
Christian community becomes an evangelizing community. With the
intention of advancing the gospel and the salvation of souls, the Missionary
Sisters have started two movements namely, “Women Apostles for
Catechesis for women and young apostles of Christ for youths. Through
these movements the Missionary Sisters take special care for women and
youths helping them to become agents of evangelization in their own
families and to their neighbours.214 Leadership in as coordinators in Small
Christian Communities (SCC)215 is another means of new evangelization. In
order to deepen the knowledge of the good news, by profound reflection on
the Word of God and sharing it within the small Christian Communities.

212
EN 22.
213
Cf. Constitutions 2013, 73.
214
Cf. Constitutions 2013, 78.
215
Small Christian Communities: Pope John Paul II in his Encyclical RM exhorts,
“these are group of Christians who, at the level of family or in a similarly restricted
settings, come together for prayer, Scripture reading, catechesis, and discussion on human
and ecclesial problems with a view to a common commitment. These communities are a
sign of vitality within the church, an instrument of formation and evangelization, and a
solid starting point for a new society based on a civilization of love. These communities
decentralize and organize the parish community, to which they always remain united. They
take root in less privileged and rural areas, and become a leaven of Christian life, of care for
the poor and the neglected, and of commitment to the transformation of the society. Within
them the individual Christian experiences community and therefore senses that he or she is
playing an active role and is encouraged to share in the common task. Thus, these
communities become a means of evangelization and of the initial proclamation of the
gospel, and a source of ne ministries. At the same time, imbued with Christ’s love they also
show how divisions, tribalism and racism can be overcome.” Cf. RM, 51.
55
3.8.3 Role of Catechesis in New Evangelization
As we have already seen New Evangelization has within its scope
mission ad gentes, pastoral care of believers and re-evangelization of the
lapsed ones. In this context, New Evangelization is as important for
northeast India as it is for the rest of the world. All the three situations of
new evangelization are applicable to this region. Catechesis as an important
aspect of evangelization has a decisive part to play in new evangelization in
northeast India. For the tribals in northeast India, the way forward to
Christian living as well as faith formation lies in going back to the culture,
its core values and traditions.216 There are still many persons and
communities in northeast India who have not heard about Christ or his good
news. Many tribes especially in remote areas are still pagans and are
enslaved by magic, witchcraft and superstitious beliefs. Hence, catechesis as
part of new evangelization assumes a missionary character to address these
people. Although the traditional catechetical methods like education, health
care, family visits, oratories, etc. are relevant, yet new evangelization calls
for a reinvention of these methods in keeping with the postmodern context.
3.8.3.1 Catechesis in the Pastoral Care of the Baptized
The Church in northeast India is blessed with a growing catholic
population. Baptisms are on the rise and the response to the gospel is
encouraging. So, the pastoral care of the faithful is enormous. Deficiency in
the pastoral care has had its negative repercussions on the church.
Catechesis plays a major role in this aspect of new evangelization.
Therefore, the church in this region need to emphasis more on the
importance of catechesis. Training of personals both touring sisters and lay
people, is an urgent need of the church in northeast in order to give quality
catechism.217 It is also important to initial and in-service training of
catechists, catechism teachers and touring sisters thus to benefit from the
available training courses offered by the Diocesan Pastoral Centre.
There are many catholic men and women, young and old, who are
well educated and motivated to work for the church. They are a great asset
and offer good prospects for the local church. These persons are to be
organized into groups or fraternities for teaching the faith in the city and
rural parishes. Such efforts are certainly helpful in revitalizing the faith in

216
Cf. P. HAOKIP, “Tribal Family Catechesis: Concerns and Challenges,” in G.
CHOONDAL, (ed.), Family: Mystery and Ministry, Kristu Jyoti Publication, Bengaluru
2015, 250-266.
217
Cf. B. MAWRIE, “Reflections from the NE Regional Catechetical Symposium
2006,” in Faith Building in Northeast India, VIP, Shillong 2007, 101.
56
our region. Inserting the lay people in the catechetical ministry of the church
is a part of new evangelization.218 Contextual approach is another aspect that
we need to keep in mind in relation to new evangelization. There is need to
bridge the gap between faith and life in order to enhance the relevance of the
gospel. Thus, catechesis needs to address socio-political, cultural and
environmental issues, realties which are incarnated in the facts of life of
people.
Individual parishes have their own various groups like SCC, Jesus
Youth, Charismatic and Prayer groups. Etc, to carry out the missionary
activities in the parish. Another approach to new evangelization could be
through these groups. They are to be motivated and given more active roles
to play in the local churches. These groups can provide an excellent forum
for faith formation of Christians of all age groups.219 Missionary Sisters are
equipped to animate these group and facilitate them in the catechetical
mission in the parishes.
3.8.3.2 Catechesis in the New Evangelization of the Lapsed Christians
The third category of people who are the focus of new evangelization
are also found in northeast India. These are so called lapsed Christians or
Catholics who have dissociated themselves from the church. While getting
new members into the fold, there is a need to search for the lapsed
Christians. The family visit and the village visit of the sisters is an effective
method to win back these people. Through counselling and regular contact
with them can bring them back to the Church.
The schools and hostels run by the sisters are the most ideal places
where our catholic children and the youth grasp with reason and intelligence
the nature of Christianity and deepen their faith formation.220 Through faith
formation programmes and other opportunities available in the schools and
hostels the children not only ensure their fidelity in faith but will be able to
influence the mediocre parents or even bring back into the church those
parents and relatives who have lapsed away. Today most people have access
to all types of media and in the religious levels there are lots of possibilities

218
Cf. B. MAWRIE, “Interface Between Catechesis and New Evangelization,”
300.
219
Cf. B. MAWRIE, “Interface Between Catechesis and New Evangelization,”
300-301.
220
Cf. CCBI, Fostering the Faith of Our Pilgrim People: National Catechetical
Directory, 674.
57
to get accessed to videos, audios, written articles, documents, etc. which can
trigger the mind of the young and old alike.221
3.8.3.3 New Evangelization and Social Communication
Today we live in a media infested society. The world is mused with
modern technology in the field of communication. The church has embraced
every form of communication to proclaim the gospel. Verbal proclamation,
writing, art, drama, music, printed materials, cinema, television, etc, are the
means used for communication. Vatican II document Inter Mirifica gave a
more elaborate treatment of the need to use media for the propagation and
consolidation of the kingdom of God.222 The church is duty bound to preach
the gospel which involves employing the means of social communication to
announce the good news of salvation.223 Several articles in EN deal with
means of social communication, and the first proclamation, catechesis or the
further deepening of faith cannot do without these means.
EA stressed the role of media in the mission of the church. The
church’s evangelizing mission is deeply affected by the impact of the mass
media. Since the mass media has a lasting influence even in the remotest
areas in northeast India, they assist greatly in the proclamation of the gospel
to every corner.224 In New evangelization, which intends to have new in its
ardour, vigour and vitality, communication plays an important task. It is
essential to find new ways of reaching out to and engaging the youth as they
are the majority in the church and society. The church must also find new
ways to reach a growing section of the population that is becoming digital
natives. Pastoral communication today entails dealing with the new media
and integrating them into the mission and practice of the church. New
evangelization also demands the engagement of addressing the gospel to
large sections of the people who migrate to the cities.
MSMHC consider social communication, as an important field to be
evangelized, and a means for evangelization, catechetical instruction, and
formation of conscience of people.225 The sisters take special attention to
learn cultures of the people and inculcate in them the need for new

221
Cf. R. MARTIN, The urgency of the New Evangelization: Answering the Call,
Our Sunday Visitor Publishing Division, Huntington 2013, 38-39.
222
Cf. IM 2.
223
Cf. IM 3.
224
Cf. EA 48.
225
Cf. Constitution 2013, 80; Cf. RM 38; EN 45; EA 48; VD 96; 113, 117-119,
122.
58
evangelization, and dialogue with different churches and ecclesial
communities and of other faiths.
3.8.3.4 The Role of Liturgy in the New Evangelization
Religious faith is manifested in a variety of ways. Faith finds its
tangible expression primarily in religious worship. Liturgy is the official
public cult or worship of the church.226 Liturgical worship is a prophetic
witness to the Truth of what the church Professes. The church has
consistently taught about the significance of the liturgy in the life of the
faithful. The catholic church is constantly in search of ways and means to
strengthen the faith of her members and also to transmit this Christian faith
to others. New evangelization is the latest endeavour in the recent years. As
mentioned earlier, the aim of new evangelization is obviously the
transmission of the Christian faith to all.
The paschal mystery is at the heart of the liturgy. Therefore, all
liturgies are varied celebration of the paschal mystery. Vatican II teaches
that the sacred liturgy is the source of the highest expression of our life in
Christ.227 Liturgy is the true source and real centre of Christian life. 228 It is
also the most eminent action of the church because it makes the church and
reveals her nature and identity as the community of the new people of God.
Liturgy is the wellspring of Christian faith and mainspring of Christian life
for two reasons. First, it is in the Eucharistic liturgy that we re-actualize the
paschal mystery; second, it is through the liturgy that we participate in
divine life. It is the central fact of Christian life and the supreme expression
of one’s life in God. The purpose of God’s saving revelation is to render
man capable of the life of God, and liturgy is the privileged place of this
encounter. It is the place of theophany, where man is introduced into the
divine life by participating in the mystery of redemption. It is the place
where salvation is offered and received.229 In a word we can say that liturgy
is both the source of the church’s mission of evangelization and its goal. It is
clear when Vatican II affirmed, liturgy is the summit toward which the
activity of the church is directed, it is also the fount from which all her
power flaws.230
In the mission of evangelization, the Missionary sisters prepare the
people to the communion with the living God, who is pre-eminently

226
Cf. SC 7.
227
Cf. SC 10.
228
Cf. LG 11.
229
Cf. T. PALELY, “The Role of Liturgy in New Evangelization,” 274.
230
SC 10.
59
experienced in the Eucharistic liturgy. Thus, this experience of communion
with God, in turn impels us to evangelize, to bring others to have a taste of
our experience of God in Christ. As liturgy facilitates a personal as well as
communitarian encounter with Christ, the Sisters emphasis the active
participation in the liturgical celebrations especially in the eucharist. The
divine encounter calls for a transforming experience and it results in a
change of vision, convictions, priorities and attitudes towards everything.231
3.9 CONSECRATED LIFE OF WITNESS AND MISSIONARY
DISCIPLESHIP
Consecrated life is a radical following of Jesus. It is a life of witness
to Jesus Christ and the values of the Kingdom. It is meant to be a life
witness to the fundamental values of being authentically human in a world
that often forgets the meaning and purpose of human existence. Religious
are called, consecrated and sent by Christ to be witnesses in the world. The
life of the consecrated person challenges societies and nations to create
situations that promote human dignity and the human possibility to become
the glory of God, by responding to the human vocation to become genuinely
human, and thus experience happiness and contentment in this life and
anticipate the joy of life hereafter. It is the joy of believing that gives life
and manifests the personal encounter with the Saviour of one’s life, God and
Lord. Therefore, consecrated religious life as a sign and means to
community of faith for all people must be centered on a life of prayer,
especially the contemplative dimension of prayer.232
Witness of life plays an important role in the life of each consecrated
person. In our Christian mission, the witness of life is an important means
for communicating the gospel. By their religious vocation, religious are
called to be prophets of the active presence of God in their own life and to
bear witness to Christ with boldness of prophets in their mission. They are
called and sent by Christ, in order to give a prophetic witness in the
evangelizing mission of the church. In a specific religious, cultural and
socio-economic context of northeast India, religious life demands a more
radical and authentic Christian life and a prophetic mission in order to give
prophetic witness to Christ and his message.233 Consecrated persons respond
to this demand in various ways, both as individuals and as community. The
proclamation of Christ has to be substantiated by a life of witness to
231
Cf. T. PALELY, “The Role of Liturgy in New Evangelization,” 276.
232
Cf. FEDERATION OF ASIAN BISHOPS’ CONFERENCE, “The Church as a
Community of Faith in the Asian Context,” in FABC Papers, No. 30, 1-48.
233
Cf. B. MAWRIE, “Reflections from the NE Regional Catechetical Symposium
2006,” 112.
60
fellowship for the evangelization of the world. Authentic w is a very
effective approach to evangelization.234
3.9.1 MSMHC Witness and Missionary Discipleship
The man who preaches God must be a man of God.235 Religious are
called by God to follow Christ more closely and to seek more fully the
perfection of charity. It is a life of imitation of Christ. Moreover, our
consecration is rooted in the baptismal consecration and express it more
fully and radically.236 This consecration is the witness of a new and eternal
life acquired by the redemption of Christ and foretells the resurrected state
and the glory of the heavenly Kingdom.237 Hence, it is a double call for
MSMHC to become missionary disciples. The religious vows make them
totally free for the service of the gospel. A Church that presses forward to
the farthest frontiers requires a constant and ongoing missionary conversion.
How many saints, how many men and women of faith, witness to the fact
that this unlimited openness, this going forth in mercy, is indeed possible
and realistic, for it is driven by love and its deepest meaning as gift, sacrifice
and gratuitousness (cf. 2 Cor 5:14-21).238
To be the disciple of Christ means to acquire the mind and heart,
values and attitudes of Christ. Every disciple is sent to announce the good
news of salvation. The Passover of the death and resurrection of Jesus, in
which we participate through baptism. The Eucharist makes the
proclamation of his Word the source of salvation and hope for all. Dying
and rising with Christ becomes the heart of the Christian experience to the
extent that it calls some people to offer the total gift of self in body and
spirit. Those who are called to a life of special consecration experience the
radical nature of this baptismal belonging by making a total gift of

234
Cf. T. MANJALY, “Biblical and Patristic Reflections on Evangelization and
Interreligious Interactions,” in F. MERONI and C. DEVDASS, (eds.), The future of
Evangelization in Asia: Theological Reflections, Urbaniana University Press, Roma 2019,
111-131.
235
Cf. MI 45.
236
Cf. Constitutions 2013, 10.
237
Cf. VC 26.
238
Cf. CONGREGATION FOR THE EVANGELIZATION OF PEOPLES
PONTIFICAL MISSION SOCIETIES, Baptised and Sent: The Church of Christ on
Mission in the World, Extra Ordinary Missionary Month October 2018, Sanpaolo, Milano
2019, 1.
61
themselves to God for the cause of his mission in the world, which is the
church.239
It is good to remember that our first and fundamental consecration is
rooted in our baptism. We are called by God to follow Christ more closely
and to seek more fully the perfection of charity.240 Through our religious
consecration we give ourselves totally and unconditionally to God. This
consecration is the witness of a new and eternal life acquired by the
redemption of Christ and foretells the resurrected state and the glory of the
heavenly Kingdom.241By the religious consecration every MSMHC is
intimately linked to the mission of the church and carryout this mandate as a
witness to the gospel and human promotion.242 They strive to make their
religious community a true family gathered together as disciples of Jesus.
This way of life calls also for a prophetic witness in the society. Hence it
requires that as a community and as individuals they become witnesses to
the gospel values and counter-witnesses to the worldly values.243
Every MSMHC is called by Jesus, “to be with him and he sends to
preach” (cf. Mk 3:14), united into his life and mission, intimately linked to
his person. We cannot separate his person from the mission. Moreover, the
mission is to proclaim Him, and this is impossible without knowing him,
without being with him, without having shared his sentiments, without
having made our own his preferences to the point of identifying with him.244
In this way the MSMHC can say together with St. Paul, “Now it is not I
who live but it is Christ who lives in me” (Gal. 2:20). Being out in the
mission requires us to be in profound communion with Jesus, because he
himself said, “without me you can do nothing” (Jn. 15:5).
A missionary Sister is called to have a very personal encounter with
Christ living in the community, parishes, villages wherever she goes, in
every person she comes in contact and the different expressions of
missionary service. As a result, many young people come forward in
missionary volunteer work a way of serving the least of our brothers and
sisters (cf. Mt 25:40), promoting human dignity and witnessing to the joy of

239
Cf. CONGREGATION FOR THE EVANGELIZATION OF PEOPLES
PONTIFICAL MISSION SOCIETIES, Baptised and Sent: The Church of Christ on
Mission in the World, Extra Ordinary Missionary Month October 2018, 377.
240
Cf. Constitution 2013, 10.
241
Cf. Constitution 2013, 11; Cf. VC 26
242
Cf. Constitution 2013, 12.
243
Cf. T. MANJALY, “Reclaiming ‘a space’ for the MSMHC,” in In Pursuit of
Living the Mandate, 76.
244
Cf. Directory of Evangelization, 22.
62
love and of being Christians.245 Involvement of the young people in these
volunteer service educate and train them not only for professional success,
but also for developing and fostering their God-given gifts in better service
of others. Having spread out to numerous mission stations and working
closely with the youth in the churches, in the schools, boarding, vocational
training centers, shelter homes, rehabilitation centers and in the society at
large, the Missionary Sisters play the role of mentors, supporters, guides and
loving companions to many young souls especially in circumstances beyond
their control. The sisters are able to identify themselves with the poor youth
and the marginalized keeping in mind the backdrop of the congregation and
its humble beginning in the repercussion of the World War II.
Forming a link with the young people, understanding their attitude,
interest and recognizing their abilities is essentially important when working
with the youth. The church fully acknowledges the power of the young
people to accomplish great things and they are in fact at the heart of the
church, the strength of the church and the hope of the church and the
society. The sisters befriend the young and take special care of the young,
like “Small Apostles” to make them agents of evangelization and bring
changes in the family, friends and in the society at large.246 Many young
people are deeply hurt and undergo immense suffering and yet are unable to
share their suffering with anyone, “since they no longer believe in
anyone.”247 The Missionary Sisters through the youth ministry, help the
young to find strength and comfort in Jesus at the moment of their suffering.
The sisters have formed “Young Apostle of Christ” (YAC) who are their
collaborators in the mission ad gentes by offering them pastoral
accompaniment and periodical training.248 YAC have become a part of the

245
Cf. CONGREGATION FOR THE EVANGELIZATION OF PEOPLES,
Baptised and Sent, 26.
246
Cf. Constitution 2013, 78; For our founder the oratory children were “Small
Apostles” and agents of evangelization, Cf. Cf. S. FERRANDO, “Mission Report,” in
Copia Publica, vol. 5, 1540.
247
FRANCIS, Post-synodal Apostolic Exhortation Christus Vivit, Libreria
Editrice, Vaticana, 2019, 77, (Hereafter referred as CV).
248
Constitutions 2013, 96; Young Apostle of Christ is a movement began by the
Missionary Sisters in the year 2000 focusing on the young with the motto of love and
service. This was founded taking the inspiration from the founder who called the young,
piccoli apostoli, who played a great role in the mission of evangelization and was a great
help in the proclamation of Good News. He had many experiences of youth bringing people
to faith in Jesus Christ through their instrumentality. See: cf. S. FERRANDO, “Mission
Report,” in Copia Publica, vol. 5 2007, 1540-1541.
YAC aims at catechising young people and making them lay collaborators in the
work of evangelization. It is fashioned with a view to train the young and send them as
63
great family of the MSMHC and their involvement and contributions in the
missionary evangelization has been tremendous and inspiring. Together
with the young the MSMHC projects new heights in the field of
evangelization. Thus, extends the missionary discipleship into the
neighborhood and goes forth as the community of missionary disciples,
evermore passionately devoted to Jesus and his mission to the ends of the
earth.
3.10 MSMHC SPECIAL PREDILECTIONS: WOMEN AND THE
POOR
India being the largest democracy in the world, is honored by
eminent personalities from every walk of life. However, the women citizens
of India hold a contradictory position over the years in the society. On the
one hand she makes giant progress in the field of education, professional
fields, health care, politics and other socio-religious activities, while on the
other hand she experiences discrimination, corruption, exploitation, poverty
and marginalization. Prevention of the conception of girl children and
aborting them before birth denying even their right to be born are very
common in some parts of the country due to a variety of reasons. If the girl
children are born, often they are denied proper birth care, nutrition, love and
affection from parents. As the girls grow up they are very likely to become
victims of violence, dowry deaths, rape, women trafficking, and
prostitution. Women in general in the rural areas are victims of poverty,
famine, starvation, malnutrition, unhygienic conditions, ignorance and blind
beliefs.249 Seeing this pathetic condition of women, S. Ferrando, the founder
included a special place for women, in the charism of the congregation that
he founded. Being a great visionary, he wanted the Missionary Sisters to be
in the midst of women, girls and children particularly in the villages they
visit as inspiring presence. The predilection of Bishop Ferrando for the poor
women, girls and children is being carried out today by the Missionary
Sisters of Mary Help of Christians by empowering and uplifting women in
their mission.

leaders in the society as instruments of peace bringing the peace of Christ. Which is very
much needed in the troubled areas of northeast India as leaven in the society and in the
world.
249
Cf. G. HARKNESS, Women in the Church and Society: A Historical and
Theological Enquiry, Abingdon Press, Nashville, New York 1972, 32.
64
3.10.1 The Mission by the MSMHC: A Paradigm Shift
The western world considers the Bible as one of their primary
agencies of democracy in which the dignity of all humans is assured.250
Bible addresses people of all ages, culture and society in their contexts that
are social, political, economic and religious. The God of the Old Testament
took the side of the people of Israel who were poor, enslaved, powerless and
oppressed. Jesus came to liberate the oppressed, poor, marginalized and
those who were discriminated in the society at various levels. A good
percentage of Indian women are poor, suffer violence and some are unjustly
treated even to the extent that they are denied their dignity as human
persons. Moved by the plight of women, S. Ferrando willed that in all the
apostolic activities of the congregation, their preferential option shall be for
women, girls and children in the villages and rural areas.251 Hence, the
Missionary Sisters undertake all the possible measures to promote human
dignity for women. God created woman as worth as man, that a woman has
worth in her being, in her very existence and in her personhood.252 The
sisters are to guide the women to know and appreciate the worth of their
being and their responsibility in the family, in the church and in the society.
In 1990, Harvard economist and Nobel Prize laureate Amartya Sen shocked
the world with his claim that there were 100 million “missing women.”
They weren’t really missing, of course. They were dead. Prejudice against
females had killed them.
Sen wrote: “In view of the enormity of the problems of women’s
survival in large parts of Asia and Africa, it is surprising that these
disadvantages have received such inadequate attention. The numbers of
‘missing women’ in relation to the numbers that could be expected if men
and women received similar care in health, medicine, and nutrition, are
remarkably large. A great many more than a hundred million women are
simply not there because women are neglected compared with men.”253 Into
this world of women abuse like domestic violence, sexual violence,
prostitution, sex trafficking, bride trafficking, sex tourism, forced
sterilization, abortion, female mutilation, feticide and infanticide, honor

250
Cf. G. HARKNESS, Women in the Church and Society: A Historical and
Theological Enquiry, 24.
251
Cf. MSMHC, Acts of the 8th General Chapter, MSMHC Publications, Guwahati
2012, 174, (Hereafter referred as Acts of the 8th General Chapter).
252
Cf. D. L. MILLER, Nurturing the Nations: Reclaiming the Dignity of Women
in Building Healthy Cultures, Inter Veracity Press, Downers Grove 2007, 8-10.
253
A. SEN, “More Than 100 Million Women Are Missing,” in The New York
Review of Books, vol. 37/20 (December 20), 1990, http://www.nybooks.com/articles/3408,
accessed on 21/8/2019.
65
killing, dowry deaths,254 other aspects of abuse, etc. Missionary Sisters need
to make a prophetic dialogue.255
Missionary Sisters during their stay in the villages they teach various
curriculum for women and men and prepare Catholic children and youth for
the reception of the sacraments. By staying with the people in their villages
they get ample opportunities to see and to understand the real situation of
the people in a concrete way. They come across real cases of gender
disparities in families and in the villages, cases of divorce and separation,
crimes against women such as child abuse, molestation, teenage
pregnancies, cases of drug addiction, and women suffering from
HIV/AIDS.256 Though there is a tendency to cover up crimes against women
in the Indian culture for fear of bad name and reputation, girls and women
speak freely to the sisters and share their painful experiences. As
empowered women, Missionary Sisters do not close their eyes or ignore
such situations but use all the available means to tackle such problems. The

254
Domestic Violence: Domestic violence is a universal phenomenon. It
transcends racial and ethnic boundaries, education and economic levels, and religion.
Mostly perpetrated by men, it is a means to exercise power and control. Worldwide, an
estimated 25–50 percent of adult women have been victims of domestic violence. In
Pakistan, an estimated 70–90 percent of women have been abused by their husbands. Half
of all females murdered in Bangladesh were killed at home. Some 30 percent of all women
killed in the United States were murdered by their boyfriend, husband, or ex-husband.
Domestic violence is the number one health risk for American women between the ages of
fifteen and forty-five. In Brazil, 80 percent of the murders of women and 70 percent of
rapes are done by husbands, relatives, or “friends.” A survey of a hundred women in one
Cairo suburb found that 30 percent were beaten every day and that 34 percent were beaten
once a week. In parts of South Asia, women’s faces are cut or disfigured by acid as
punishment and to make them undesirable to other men. In Bangladesh, acid attacks
disfigure 2,200 women every year Cf. “Th e Condition of Women in South Asia: Violence
in the Life-Cycle,” in The Hunger Project Online Briefing Program, Unit 4, June–August
2000, http://www.thp.org/sac/unit4/cycle.htm; Cf. C. COLSON, “Domestic Violence: In
the Mayor’s Mansion?” in Break Point Commentary, March 5, 2001,
http://www.breakpoint.org/listingarticle.asp?ID2013. Accessed on 02/10/2019.
255
Cf. D. L. MILLER, Nurturing the Nations: Reclaiming the Dignity of Women
in Building Healthy Cultures, 19-31. See: Women are also least likely to get an education,
on the presumption that they are to bear children and to take care of the household. About
60 percent of the children worldwide who are kept out of the school are girls. Some 66
percent of the world’s 880 million illiterate adults are women Cf. “The State of World
Population 2000: Lives Together, Worlds Apart; Men and Women in a Time of Change,”
United Nations Population Fund, http://www.unfpa.org/swp/2000/pdf/
english/chapter1.pdf; Women also face inordinate degree of homelessness, suffering as
refugees, in poverty and in poor health due to malnutrition.
256
Cf. Acts of the 8th General Chapter, 99; MSMHC, Directory of Evangelization,
31-38.
66
victims are helped through counseling, motivation, health care, and above
all with their supportive presence.257 Through networking with NGOs, the
sisters help out those women who are in need of any help.
3.10.2 Promoting Dignity for Women and Children
In response to the words of the Founder, “it must be the congregation
of charity, for the little children, for the sick, for the aged, the women”,
“Peace Home”258 was started in the year 2005 to help women and young
girls to live a more dignified and purposeful life. The centre is located at
Durtalang, at the outskirts of Aizwal in Mizoram. The focus is to women,
young girls and children in difficult circumstances. In pursuit of the words
of Jesus, “Woman, where are they? Has no one condemned you? Neither do
I condemn you. Go and from now on do not sin anymore” (Jn 8: 10-11), the
sisters take extreme care for women and young girls who are victims of
various social evils. Mostly every convent of the congregation has a
boarding house for the girls where they are given human formation and
facilities to stay and go for their schooling.
The sinners, the sick, the lame, the dumb and the mute, the lepers
and the blind of Jesus’ time are the drug addicts, the alcoholics, the sex
workers and the HIV/AIDS victims of today. Bringing the Good News of
Jesus into this modern world is the bounden duty of every committed
Christian and much more of every MSMHC.259 Women get addicted into
alcohol and drug is because of the traumatic experiences of domestic
violence, childhood abuse and substance abuse.260 Women substance users
have high level of depression, anxiety, feelings of powerlessness, low levels
of self-esteem and self-confidence. Realizing these conditions of women
and young girls and even children, the Missionary Sisters endeavour to take
care of these addicted and afflicted people of God with a desire to give them
life in its fullness. The Missionary Sisters look forward to a society where
women, girls and children live the fullness of life with dignity and justice as
inspired by ‘they may have life, life in abundance’ (Jn 10:10). They carry
out this task to uplift the marginalized, disadvantaged women, girls, children
and youth. The sisters work hard to ensure their rights to a life of dignity,

257
Cf. E. PAKUMALA, Stephen Ferrando and the MSMHC, 235.
258
“Peace Home” is an institution run by the MSMHC sisters for the rehabilitation
of women with HIV/AIDS and drug addiction in Mizoram.
259
Cf. M. MELONE, “The Spirit and the Gospel: Permanent Sources of Church
Renewal,” in A. SPADARO and C. M. GALLI (eds.), For a Missionary Reform of the
Church, Paulist Press, New York, Mahwah 2017, 639-651.
260
Substance abuse: Use of drugs, alcohol, and other intoxication products.
67
respect and fulfilment as destined by God and guaranteed to them by the
Indian Constitutions, national and international laws.
3.10.3 Caring for the Underprivileged
Art. 73261 of the 1991 constitutions of the MSMHC express the
Founder’s desire to help out the less fortunate and less privileged ones of the
society. In order to fulfil the holy desire of the founder the congregation is
engaged in the apostolate among the underprivileged of the society.262 To
share the vision of Bishop Ferrando in reaching out to the poor and needy
children, especially of Northeast India and to continue the mission of Jesus
who came into this world to give life, life in its fullness, the sisters have
started education and rehabilitation for the differently abled children in
Barapani, Meghalaya and at Agartala in Tripura. In its educational
programme the centres give empowerment to the hearing-impaired adults
and children. In the rehabilitation programme, the hearing impaired, visually
impaired and orthopedically impaired are taken care. Through early
intervention, education, rehabilitation and skills developmental programmes
the persons with disability are empowered. The centres have employed
many physically challenged persons who are qualified. The centres cater to
the maximum for the development of poor and marginalized women and
children, irrespective of caste, ethnic groups and religion.
3.10.4 Homes for the Vulnerable Women and Children
“When he saw the crowd, he had compassion for them, because they
were harassed and helpless like sheep without a shepherd” (Mt 9:36). This
compassionate attitude of Jesus has been the principal driving force that
motivated the Missionary Sisters to work towards the liberation and
authentic development of domestic working women, and children who are
exploited and dejected behind the closed doors of private houses. The
domestic workers are an unorganized and exploited women group harassed
by the employers and middlemen. Their slave-like condition moved the
sisters to work for them and to liberate them from the helpless situations of
long hours of work, poor salary, physical, verbal and sexual abuse.263
Ferrando Shelter Home at Shillong, was born out of the need for a
temporary shelter home for children rescued from the domestic work when

261
Art. 73: “The sisters should show special concern for the needs of those who are
poor in the goods of this world or are deprived of the assistance and affection of a
family….”
262
Cf. Constitution 1991, 73
263
Cf. E. PAKUMALA, Stephen Ferrando and the MSMHC, MSMHC Generalate,
Guwahati 2011, 226-227.
68
the Government of India banned the children in domestic work. It serves as
a home away from home for hundreds of women and children who are
victims of domestic violence, sexual abuse and ill treatment at workplace.264
It has a Domestic Workers Movement and has grown to reach out to over a
lakh of domestic workers in Meghalaya, Mozoram, Assam, Manipur and
Nagaland in Northeast India. The regional office is in Shillong, Meghalaya.
It works in collaboration with National Domestic Workers Movement in
Mumbai.265 The children here are given regular educational facilities
through various schools in and around Shillong.
3.10.5 Formal and Non-Formal Literacy Programme
Right from the inception of the congregation, Bishop Ferrando had in
mind that the Missionary Sisters must introduce apostolate that will get in
touch with the common people and by means of the apostolate, Christ is
made known and loved by the people and their souls may be saved. He saw
the schools as one of the foundations of Christian faith. He was very clear
about the purpose of Catholic schools and colleges especially those run by
the Missionary Sisters. The poor always find a place in their schools and
institutions. Article 72 of the Constitution of the MSMHC contains the
following: “The sisters must not be just content with intellectual formation
of the children entrusted to their care, but must give zealous attention to
their social and civic, moral and religious education, helping them to form
an enlightened and strong character.”266 The congregation started boarding
schools as early as 1954. The purpose of running a boarding was to
accommodate children hailing from the interior villages, to educate, form
and develop the Christian values.
Faith formation, ethics, participation at the daily Eucharistic
celebration, praying the Rosary daily, catechism classes, etc., form part of
their training. The sisters have undertaken centres of the National Institute
of Open School267 in Jowai-Meghalaya, Bongaigaon and Golaghat-Assam,

264
Cf. E. PAKUMALA, Stephen Ferrando and the MSMHC, 228.
265
Cf. E. PAKUMALA, Stephen Ferrando and the MSMHC, 231.
266
Constitutions 1948, 72; See: In the early years there were only elementary
schools conducted in mission stations in Assam and that too were very few. Hence to
educate the girls in a boarding school was the pressing need of the time. St. Mary’s
Convent, Barpeta Road in Assam was the only Assamese medium High School run by the
MSMHC in those days and girls from all over Assam, especially many Catholic girls from
Upper Assam come for the education. Cf.E. PAKUMALA, Stephen Ferrando and the
MSMHC, 56.
267
National Institute of Open School: It is a central government distance
educational programme for the students who are not able to pass out through regular
schooling.
69
in order to help the school dropouts to complete their High School. Since
2006, 650 boys and girls have enrolled in these schools. The sisters together
with the teachers take special classes for these children and bring success
into their lives.
3.10.6 Option for the Poor and the Marginalised
S. Ferrando, the founder of the congregation said, “there is a new
spring in the religious life not a revolution, a renewal in order to serve
Christ better in this world, to go and meet Christ not only in the schools, but
in the slums of big towns where sometimes spiritual poverty and material
poverty are appalling.”268 Down through the history, the Catholic church is
known to be always close to the poor and the marginalized. The Popes at
different era were convinced that “within the community of believers there
can never be room for poverty that denies anyone what is needed for a
dignified life.”269 As globalization creates greater gap between rich and the
poor, and as the situation for the many of the world’s poor worsens, there is
an ever greater need to understand the gift and challenge of Christian faith
from the context of the poor and the martialized of the society. Pope John
Paul II option for the poor is the church’s response to the unequivocal words
of the gospel to recommit ourselves to overcome poverty and recognize the
presence of Christ in the poor.”270Based on Gustavo Gutiérrez's liberation
theology, the concept of option for the poor has opened a great awareness to
the world that we need to side with the poor.
3.10.6.1 MSMHC’s Option for the Poor
The poor today is the oppressed one, the one marginalized from
society, the member of the proletariat struggling for his/her most basic
rights, he/she is the exploited and plundered social class, the country
struggling for its liberation.271 The Missionary Sisters have their history of
responding to the needs of the poor on time after the example of their
founder. The constitution 2013, highlights the preferential option for the
poor and the marginalized: “As missionaries, care for the sick is our fifth
gospel and through healing the body we try to heal the soul. We care for the
sick in the hospitals, run charitable dispensaries in villages and remote areas
where people are deprived of elementary health care. We have special

268
S. FERRANDO, Talk given to the sisters on 21.12.1969.
269
DC 35.
270
JOHN PAUL II, USCCB, 2002. See: http://www.usccb.org/issues-and-
action/child-and-youth-protection/archives.cfm, accessed on 5/5/2019.
271
Cf. H. J. SINDIMA, The Gospel According to the Marginalized, Peter Lang,
New York 2008, 9.
70
concern for the natural and human made calamities and epidemics, and
others who need care for the health and wholeness.”272 It further exhorts the
sisters that, “we care for children who are poor, abandoned, marginalized,
victims of various forms of exploitation, and at risks. We assist them to
liberate themselves from oppressive structures, restore their self-worth and
dignity, integrate them into society and enable them to become agents of
gospel values, good citizens and useful members of society.273
Pope Francis calls the Church to come out of herself and go to the
peripheries, not only to the geographically, but also to the existential
peripheries, to the misery of sin, of pain, of injustice, of ignorance and
indifference to religion, of intellectual currents, and of all types of misery.274
Missionary Sisters as a congregation with more than a thousand members
make significant contribution to the society, bringing difference to the lives
of people. As agents of social transformation, the Missionary Sisters focus
on reaching out to people in the peripheries and regaining human dignity by
bringing back the lost, the least and the last. Missionary Sisters are
committed to a civilization of love through social apostolate and live
radically to contribute to the building up of a civilization of a human social
order, based on mutual respect and love, equality and justice.275 It is the
congregation’s desire to live and exist in solidarity with the poor and
oppressed and to share in their struggles and pain. It is also a sign that the
congregation is ready to take up the tasks of committing its mission to
peace, justice, human rights and human promotion which is also a witness to
the gospel.276
3.11 CONCLUSION
The invitation to discipleship is a call to conversion. It means one
must convert oneself first to the power of Christ. The congregation of the
Missionary Sisters of May Help of Christians known as “Missionary
Sisters” was founded by Bishop Stephen Ferrando in 1942 with a specific
objective of missionary evangelization. It was for the proclamation of the
gospel, for the transmission of faith by word, along with witness and charity
for the faith formation and transformation of life for the past seven decades.
I believe it is a call of Pope Francis today to strengthen the experience of the
love of God in the world. In fact, it had begun years back in northeast India
by our S. Ferrando and his group of Sisters. Bishop Ferrando who was
272
Constitutions2013, 86.
273
Cf. Constitutions 2013, 86
274
Cf. EG 20
275
Cf. Directory for Social Apostolate, 19.
276
Cf. RM 55.
71
convinced of the purpose of the mission entrusted to him to save many
souls, wanted the Missionary Sisters to proclaim the gospel with the
apostolic courage of Paul who said, “Woe to me if I do not preach the
gospel” (1 Cor 9:16).
The Missionary Sisters, first of all by their consecration in the
baptism and by the religious profession bound to become missionary
disciples and make disciples for Christ. Having studied the missionary
apostolate of Missionary Sisters as missionary disciples, it is praiseworthy
to note that they are in line with the teachings of the Vatican II which
further envisioned as missionary discipleship by Pope Francis. The
missionary charism of the MSMHC Congregation lives the originality,
creativity, nature and purpose of the evangelizing mission of the Catholic
Church. They are indeed joyful missionary disciples who go forth in
spreading the joy of the gospel.

72
 CHAPTER FOUR
CHALLENGES AND PROSPECTS FOR THE FUTURE

4.1 INTRODUCTION
John Paul II in his document RedemptorisMissio wrote, “The Church
continues to speak to all nations, for it is only in the name of Christ that
salvation is given to men and women. Salvation, which the Lord Jesus
obtained at a price (1 Cor. 6:20; cf 1 Pt 1:18-19), is achieved in the new life
that awaits the righteous after death, but it also permeates this world in the
realities of the economy and labor, of technology and communications, of
society and politics, of the international community and the relations among
cultures and people.”277 The Church at all levels look for the well-being of
the whole world. The world seen as a pluralistic world, with its complexed
social, economic and political aspects, an integral approach to Christian
mission makes sense. Pope Francis stresses the importance of the local
Church in diversity of cultures. His synthesis for the local Church lay an
emphasis on the Church which goes forth, the Church of the Poor, the
Church in the Streets, the Pilgrim Church, etc. He tries to bring back the
Conciliar vision of the missionary nature of the Church. A Church that
constantly keeps changing its missionary strategies and tactics in a more
creative and innovative ways, reading the signs of the time and animated by
the Spirit of the Risen Lord but always in fidelity to the Master.278
We have already seen mission and discipleship in a broad way and
analyzing it with a debate among the contemporary authors and examining
the theological implication of the missionary apostolate of MSMHC in the
previous chapters. In chapter four we try to investigate some of the visible
challenges the Church faces in carrying out her primary duty of making
Christ known and spreading the joy of the gospel. The chapter further leads
us to formulate some proposals to become better communities of missionary
disciples and make many more disciples particularly in India and to
continue the mission of Christ.
4.2 CHALLENGES TO BE MISSIONARY DISCIPLES IN INDIA
More than fifty years have gone, the Second Vatican Council which
confirmed the missionary nature of the Church. If we sincerely examine

277
RM 260.
Cf. J. NALUPARAYIL, “Pope Francis’ Challenges to the Church in India,” in
278

D. VARAYILAN, (ed.), Jeevadhara, vol. 59/292 (July 2019), 40-59.

73
what have we done in the past years, we may not find a satisfying answer.
We still see mistrust, conflicts and violence among religions, nations and
societies. Ecumenical movements have very less possibilities to be
successful. The secular world in many parts has moved further away from
the Church, necessitating a special synod on new evangelization. It would
not be genuine to put all the blame on the Church. But growing
consumerism, individualism, secularization, fundamentalism,
communalism, capitalism, unfair trade practices, militarism, insurgency,
new age movements, all these and more are responsible for injustice,
violence and war in the world. However, the Church cannot escape its
responsibility for failing to be prophetic. Based on these facts, I would like
to formulate some of the challenges for the mission of the Church in the
context of India.
4.2.1 Christian Presence in a Pluralistic Society
Pluralistic society consists in more than one group of people,
believes, cultures, ideologies, religions, etc. Pluralistic society accepts many
different sorts people, from different races, cultures and religions. Christian
presence and Christian mission in the pluralistic societies make a huge
difference. Speaking on the Christian mission among the multireligious
society, P. Steffen suggests threefold activities by the missionary. First, to
teach the people, to initiate them into the Christian faith and into a Christian
community through preaching and teaching; second, to form and care for the
new Christian communities pastorally; third, to give witness to the Christian
faith. All these three aspects are integrated and interlinked in the missionary
evangelization. It is not easy in all the parts of the world to evangelize the
people.279 As the socio-political situations are changing rapidly throughout
the world, the religious issues too have become more sensitive in countries.
In some places, secularism has overtaken the religious sphere. Yet the
mission of the Church must go on. There are evidences that people are still
waiting for the gospel of Jesus Christ in many parts of the world. Hence, I
would like to examine the challenges of a powerful Christian presence and
Christian witness for the Church which goes forth as missionary disciples.
Christ’s commission to his disciples is that they were to be his witnesses to
the ends of the earth and the end of time (cf. Mt 28: 18-20).
The witnessing vocation of the Christians constitutes a non-
negotiable mandate that was given by the resurrected Christ to his disciples,
“But you will receive power when the Holy Spirit comes on you; and you
will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the

279
Cf. P. STEFFEN, “Nurturing Christian and Human Communities,” 317
74
ends of the earth” (Acts 1:8). Witnessing to the good news of the gospel is
described as a response to the activity of the Holy Spirit. According to
FABC, the proclamation of Jesus Christ is Christian witness to the values of
the Kingdom of God, a proclamation through Christ-like deeds. For
Christians in all of Asia, to proclaim Christ means above all to live like him,
in the midst of our neighbors of other faith, and to continue his deeds by the
power of his grace.280
In many societies the Church no longer has a control on influencing
or shaping moral or ethical standards. Being a Christian or being a member
in the Church is no longer a privilege that is rewarded by the state powers.
Hence it is a challenge for the Church to co-exist and function in a plural
environment and to face direct competition from other religious and
philosophical groups. In these societies Christian witness has a concrete and
influential effect.281
4.2.2 The Pluri-Religious Situation and Interreligious Dialogue
India is referred to as a sub-continent. It is an obvious truth
considering the fact of the variety of people live there, the races they belong
to, the languages they speak and above all the religious beliefs and customs
they have. 216 languages and 1652 dialects, 80.5% under the umbrella of
Hinduism, 13.4% professing Islam, 2.3% professing Christianity, rest
belongs to the Sikhs, the Buddhists, the Jains and many other religions,
altogether define the land is called India.282 The Christians in India live as a
negligible minority and merely half of them are Catholics. In reality in such
a situation, a lack of openness can lead to fundamentalism. Because
fundamentalism begins with being religious and makes one identify oneself
with a group, in the name of ethnicity, religion, caste, language, etc. making
him or her think that they share the same economic, political interests. Thus,
creating a sense of communalism in the minds of people. And in this
background the group with a strong identity looks on other groups, not only
as different, but also as inimical to their interests.
India by nature is a peace loving and peace promoting country. The
Christians through dialogue have to dedicate themselves to promote
280
Cf. FABC, “Journeying Together the Third millennium, in G. ROSALES and C.
G AREVALO (eds.), For All the Peoples of Asia, vol. 1, Claretian Publications, Manila
1997, 281-282.
281
Cf. FABC, “Journeying Together the Third millennium,” 284.
282
Cf. GOVERNMENT OF INDIA, Demographics of India and Our Environment,
in http://e-
pao.net/epSubPageExtractor.asp?src=manipur.Census_of_Manipur.Demographics_of_India
_and_our_Environment, accessed on 29/1/2020.
75
peaceful coexistence that India always longs. The Christian communities
have something important to offer to the Indian society and at the same time
has a responsibility to remain an integral part of the nation building.
4.2.3 Church in India
Traditions tell us that Christianity has been present in India from the
time of St. Thomas the Apostle. Islam has also been present from about the
eighth century. Many of the leaders of other religion was inspired by the
values and teachings of Jesus Christ. Mahatma Gandhi was inspired by
Jesus’ teachings and his suffering on the cross to develop his own policy of
nonviolent resistance to injustice. He successfully led India to its
independence from British colonialism through a nonviolent struggle. 283 In
its endeavors FABC emphasizes the urgency of the proclamation of the
good news of Jesus Christ to all by authentic witness of Christian living. “If
Asian Christianity is not by then the leaven in the dough of the new Asia
that is taking shape, it runs the risk of being wiped out in the dramatic
events which might take place in the future.”284 FABC intends to say that,
Christian witness is very significant and applicable to the work of
evangelization in Asia. Consequently, it is a challenge for the Indian
missionaries to insist on the local Churches to make the message and the life
of Christ truly incarnate in the lives of people through witnessing. It is a fact
to be repeated that, the people get influenced more by witnessing than by
teaching.
4.2.3.1 The Present Socio-Political Situation in India
The Church in India is going through a turbulent period, a period of
chaos and crisis. The victory of BharatiyaJanathaParty285 for the second
term in the last General Election 2019 and having in the Lower House and
in the Upper House of the Parliament is a cause of concern for the minorities

283
Cf. M. AMALADOSS, Interreligious Encounters: Opportunities and
Challenges, 217-218.
284
FABC, “Asian Colloquium on ministries in the Church,” in G. ROSALES and
C. G AREVALO (eds.), For All the Peoples of Asia, vol. 1, Claretian Publications, Manila
1997, 67-92.
285
BharatiyaJanataParty (Hereafter referred asBJP), (English Translation would
be IndianPeople’sParty), pro-Hindu political party of post-independence India. The BJP
advocated Hindutva (“Hindu-ness”), an ideology that sought to define Indian culture in
terms of Hindu values, and it was highly critical of the secular policies and practices of the
Indian National Congress (Congress Party). See:
https://www.britannica.com/topic/Bharatiya-Janata-Party, accessed on 05/01/2020.
76
in India. The Saffronisation of education,286 culture, history and government
agencies attempt to alter even the Indian Constitutions are among some of
the alarming threats which would result in the erosion of the secular and
democratic fabric of the country. People in general, and the minorities in
particular are anxious about the silent support of the government and police
force and the indifference of the public when the fringe elements of the
SanghParivar indulge in violence to terrorize minorities and polarize the
country in the name of religion. Muslims, Christians, and Communists are
targeted as internal treats to Hindu nation. Impact of such a systematic
strategy of SanghParivar is that Christian missionaries who were accepted
and recognized for their service to people in the fields of education, health
care and social welfare activities are being condemned to rejection,
opposition, alienation and elimination.287
The Prime Minister of India, after having won the second term in the
general election declared that his Government would work towards a strong
and inclusive India. His political slogan is together with all, for the
development of all, and with the trust of all. Which in fact projects the
fundamental principle of growth and development of a democracy. The
foundation of democracy, that is, inclusiveness, dignity, equality, liberty,
and diversity, are enshrined in the slogan. Looking at this situation we can
presume that, the crisis is both a danger to be avoided and an opportunity to
grow.288 Pope Francis says: “A life without conflicts is not a real life.”289
The Church in India must make the signs of the time to become
opportunities for evangelization. The present crisis in the Church and the
political context challenge her materialistic outlook, consumerist mentality,
individualistic perspective and the structures. The Church need to let the
Spirit of God to act and discern every step. Church has to play a critical and

286
Saffronisation is a right-wing effort to impose an alternate recounting of Indian
history. It is an Indian political neologism used by critics and others to refer to the policies
of right-wing Hindu nationalists called Hindutva that seeks to recall and glorify ancient
Hindu cultural history. The term was applied in particular to the efforts to bring Hindutva
influences school education, via the changes made to the textbooks on history.
See:https://en.wikipedia.org/wiki/Saffronisation, accessed on 11.01.2020.
287
Cf. F. WILFRED, “Challenges of Contextual Mission Today,” in S. ARLES
(ed.), Emerging Challenges to Mission, ISPCK, Delhi 2012, 1-15.
288
Cf. D. VARAYILAN, “Editorial,” in Jeevadhara, Vol. 59/ 2019, 5-10.
289
A. SPADARO, “Wake up the World: A Conversation with Pope Francis about
the Religious Life,” in
https://onlineministries.creighton.edu/CollaborativeMinistry/PopeFrancis/Wake_up_the_w
orld-2.pdf, accessed on 20/1/2010.
77
creative role to uphold the Indian Constitutional values and check the
recession of the democratic and secular culture in the country.290
Northeast India has its own problems and issues besides the ones said
above. The main issues which need to be handled with much delicacy is the
problems of insurgency and militancy. It is one of the oldest armed conflicts
in the world. All the people of the region has experienced the pain of the
conflicts in a great way. Although there is a great desire to solve the
problems from the part of government, it is still on the hike. As the region is
composed of many tribes, customs, culture, languages, etc. solutions are
difficult. Hence, the Church is loaded with a heavy duty of bringing unity
and peace in these conflicted areas.291
4.2.3.2 Socio-Economic Situation in India
India is one of the most ‘unequal’ countries of the world. The
majority of the people of India experience poverty. They lack proper food;
they do not have a good house to live in. They do not have good education
and proper medical care. Disparity between poor and rich is very visible in
the society. Urban societies and rural societies have vast differences in all
the aspects of life. Unequal land distribution is an extremely high level of
inequality. Unemployment and inequality in education are worst
phenomenon of the society. The social evil of caste system all the more
breeds inequality and misery in many parts of the country. Even when
people of different castes in India are economically of the same level, we
find they are treated unequally solely because of their caste status.
Northeast India is situated in the remote corner of India. It is one of
the least developing regions of the country. People in the hill areas live in a
survival economy. Government has issued various schemes and projects for
the development of northeast India.292 Though the region has rich mineral,
water, and forest resources, the absence of industrialization makes the
region a market ground for the manufactured products from the
manufactured sectors of the country. Slow development and
industrialisation result in the growing economic disparity of the region vis-

290
Cf. P. KOCHAPPILLY, “Wither the Church in India: A Contextual Analysis,”
in Jeevadhara: A Journal for Socio-Religious Research, vol. 59/292 July 2019, 11-39.
291
Cf. K. KUNNUMPURAM, “The Local Church of North-east India: A
Theological Exploration,” in K. POOVATHUMKUDY, et al (eds.), In the Service of
Mission Studies in Honour of Archbishop Thomas Menamparampil, Oriens Publication,
Shillong 2006, 195-203.
292
Cf. S. MUNSHI, et al, “Regionalization and Integrated Economic Development
in Northeast India,” in B. DATTA (ed.), Social and Economic Profile of Northeast India,
B. R. Publishing, New Delhi 1978, 25-28.
78
a-vis the national average. This rising disparity has further led to the
growing sense of alienation among the people.293 Economic deprivation,
disparity, exploitation, lack of development and growing sense of alienation,
etc. create congenital condition for the rise of ethnic conflicts leading to
insurgency in the region.
As disciples of Jesus Christ, we need to make the people know and
understand the purpose of our existence. And it is fundamental to our belief
that God has a will and purpose for the world that God seeks to establish in
co-operation with human beings who have been created in God’s Image.
God seeks to establish the Kingdom of God, a community where everyone
exists together.294 We are called to collaborate with Him to actualize this
eternal plan of God. It is the duty of every generation to search for the mind
of God in establishing the Kingdom here on earth. It is to become part of the
mission of God, Missio Dei. It becomes a great challenge for the Church in
India, because one of the very significant features of our time is the presence
and growth in inequality both in social arena and the arena of economic
matters.
4.2.3.3 The Contextual Challenges
The Church is confronted with several issues on both national and
international levels. Indeed, the Church is passing through a turbulent time.
There is an atmosphere of dilemma in many matters and sectors. Nobody
can easily wash away the troubles and tribulations. They are real and need
urgent attention and action from the entire Body of Christ, regardless of
their status and stature in the Church. Besides the external tribulations, the
Church faces many issues within the Church. I would like to express some
of the key issues, which were also discussed in the Kerala Regional Seminar
on the Church in India Today in 1968 which still echo in our
time.Particularly, misconceptions of our mission, domination of priests and
indifference to laypeople, our faulty attitudes towards politics, insufficient
interest in social activities, reluctance to take a stand on the side of the
worker and the poor, faulty attitude towards social work, a relish for power

293
Cf. S. MUNSHI, et al, “Regionalization and Integrated Economic Development
in Northeast India,” 37.
294
Cf. L. PANDOLFI, “Parola di Popolo e di Communità L’Evangelii Gaudium tra
Attese di Rinnovo e Problemi Aperti,” in Urbaniana University Journal, 68/2 (2015), 127-
145.
79
and glory, bane institutionalism, too much diplomacy among bishops and
priests, lack of Church consciousness as a pilgrim people on earth, etc.295
Seen from an ecclesial viewpoint, it is worth mentioning that the
Church in India makes visibility of her identity, diversity and unity. The
Church in India is a communion of Churches. Pope Francis asked the
bishops of India to address the anomaly being perpetuated by the Churches
in India by implementing the spirit of Vatican II. In his letter dated
10.10.2017, Pope Francis wrote: “The remarkable varietas Ecclesiarum296
the result of a long historical, cultural, spiritual and disciplinary
development, constitute a treasure of the Church, who awaits her groom
with the fidelity and patience of the wise virgin, equipped with an abundant
supply of oil, so that the light of her lamp may enlighten all peoples in the
long night of awaiting the Lord’s coming.”297
Recognizing the rights and merits of the ecclesial expressions of the
same truth celebrated in different rites, Francis admits the tensions in the
course of history and pushes the cause of unity, variety and beauty of the
Church in India. Therefore, their responsibility is not only to become ever
more effective instruments of promoting unity of all Christians, especially
Eastern Christians, but also to promote their equal dignity. Because they
enjoy the same rights and are under the same obligations, also in respect of
preaching the gospel to the whole world.298
Another important issue is lack of enthusiasm, energy and zeal for
the evangelizing mission of the Church. People are on the look out to
exaggerate their own petty interests through extravagant spending on
building or rebuilding the structures on the Church premises. 299 As Pope
Francis says, “Evangelical fervor is replaced by the empty pleasure of
complacency and self-indulgence.”300 He has every reason to say, let us not
allow ourselves to be robbed of “missionary enthusiasm”, of the “joy of
evangelization,” “of hope” and “of community.”301 The challenges are real
but the moment the Church turns her attention and action towards her
295
J. THALIATH, “The image of the Church,” in Kerala Seminar Digest,
(December 26-31, 1968), Reports and Proceedings of the Kerala Regional Seminar on
Church in India Today, Kalamassery, Pastoral Orientation Center, 1969, 21.
296
FRANCIS, Letter to the Bishops of India Varietas Ecclesiarum, 10 October
2017, (Hereafter referred as VE).
297
VE 1.
298
Cf. OE 3; VE 9.
299
Cf. P. KOCHAPPILLY, “Wither the Church in India: A Contextual Analysis,”
24-25.
300
EG 95.
301
EG 80; EG 83; EG 86.
80
evangelizing mission, much of the contemporary confusion and conflict will
vanish. In his Post-synodal apostolic exhortation Christus Vivit, Pope
Francis graphically captures some of the rampant abuses prevalent in the
Church which cast shadows and shame on her face. Pope humbly admits
that abuses are found in the Church and it affects Church and represents a
serious obstacle to her mission.302 He claims “clericalism” as the mother of
all abuses in the Church.303 The damage and danger due to clericalism is on
the increase in the Church in India and in the world at large. Hence, he urges
the Church in India to be introspective and make a radical return to the
image of Christ, the servant washing the feet of his disciples.
4.2.4 Challenges Faced by Women in India
Issues on women are many in India. With 586 million women
citizens in the population of 1.2 billion, it records a sex ratio of an average
of 940 females for every 1000 boys illustrates that the society is highly
masculine in nature and girls are relatively unwelcome guests in
contemporary Indian families.304 Moreover, the patriarchal society of India
gives a low status for its women citizens and according to media reports and
statics given by the governmental bodies, crimes against women are on the
increase. As disciples of Jesus, who had a positive attitude towards women,
the question is, can Christians make a genuine commitment to the cause of
women through their evangelizing mission?
4.2.4.1 Women in Rural Context of India
The paradox of the Indian society is that on the one hand they have
women occupying the top most positions such as Chief-minister,
parliamentarians, IAS and IPS officers and other high profile occupations
like doctors, scientists, engineers, lawyers, business women and professors
in the universities. On the other hand, we see women as the most vulnerable
persons in society, particularly in the lower strata of life. Most of the time
women in the rural areas are victims of violence. Poverty and
unemployment make their life worse. Commenting on the sad plight of
these women, J. Parikh, a renowned educationist of India says, “For women
it has meant that they are born to live life as beasts of burden and to die
without having lived for one moment for themselves. Their life is meant to
be lived for others, to be sacrificed at the altar of society’s discrimination

302
CV 95.
303
CV 98.
304
GOVERNMENT OF INDIA, Statistics Day-2011, Ministry of Statistics and
Programme Implementation, National Statistical Organization, New Delhi 2011, 24-25.
81
and allocation of a lower status to women.”305 Illiteracy, ill-health,
harassment from drunken husbands, social disdain from the upper class and
lack of resources and skills necessary for the production of home made
goods adds misery to their daily living.
4.2.4.2. Women in the Middle-class Society
The middle-class women rather are considered as home makers.
Their primary duty is to remain at home and take care of the children and
perform all other household activities. They teach the children virtues,
religious and social values. They were the agents of keeping the family
united. With the progress in the educational field more and more women
from the middle-class families started to work as teachers, nurses, clerks,
lawyers, etc. and become partners with men in increasing the family income.
But many of these women still experience physical, sexual and
psychological abuse at the hands of both their husbands and their husbands’
family members.306
4.2.4.3 Women in Upper-class Society
Upper-class women have their problems too. They spent most of the
time in indoors without having much contact with the outside world. Most
of them live in joint families where they experience quarrels, exploitation
and injustice centered on power and wealth. In the joint family system, the
eldest woman in the family has some say in the decision making with regard
to marriages and management of the family wealth, whereas, the younger
women have no voice of their own.307 The girls are trained to consider their
husbands as equal to gods and treat them with love, respect and awe. And
so, they struggle to live up to their expectations. Over the last decades this
situation is changing as young women from this group, especially in urban
areas, have better facilities in education and employment.
4.2.4.4 Women in the Tribal Society
The tribal women in Indian society have their own identity. Tribal
women experience comparatively less discrimination in society or in the
family even if it is patriarchal. They share equality with men and enjoy
freedom of movement and expression. According to the creation myth of
certain tribes, God made both male and female clay figures at the same time
and gave them life together. They believe that both men and women are

305
I. J. PARIKH, and P. K. GARG, Indian Women: An Inner Dialogue, Sage
Publications, New Delhi 1989, 90.
306
Cf. I. J. PARIKH, and P. K. GARG, Indian Women: An Inner Dialogue, 50
307
Cf. I. J. PARIKH, and P. K. GARG, Indian Women: An Inner Dialogue, 91.
82
made for each other and that they have to play an equal role in bringing up
the family.308 Normally tribal women are hard working. Together with men
they work in the fields and help them to provide for the family. Many tribal
women lack education. They do not give importance to girls’ education.
Poor access to literacy and higher education leads to unemployment. It is
impossible to grow and develop one’s capacity to think and act
independently without education and the necessary training. As women are
deprived of adequate educational facilities, they suffer low status as well as
other oppressive measures in the societies. Poverty is indeed a factor which
makes the life miserable for even the tribal women. In many of the tribals
widow marriage is practiced. In some tribes the close kin of the late husband
marry the widow. Certain tribes permit the husband to marry his wife’s
unmarried sister in the case of the wife’s premature death.309
4.2.4.5 Women in the Church
Since 1960, considering the equal dignity and rights of all human
beings as persons, the Social Teachings of the Church acknowledges the
dignity and vocation of women in society and the Church.310 “In her own
special life too, the Church must recognize without reserve the fact that
women have equal value and equal rights with men” says K. Rahner.311 The
bishops in India feel the need for empowering women even in leadership
roles. At the same time, the patriarchal attitudes in the relationship between
priests and women still remains. Having born and brought up in patriarchal
families which lavish special care on sons rather than on daughters, the
clergy often continue with the same mid-set in their apostolic undertakings

308
Cf. P. KULLU, “Tribal Religion and Culture,” in Jeevadhara, 140/24 (March
1994), 89-109.
309
Cf. N. SAHA, “Ethnographic Study of the Zeliangrong Tribe of Northeast
India,” in S. KAROTEMPREL (ed.), The Tribes of Northeast India, Vendrame
Missiological Institute, Shillong 1984, 210-236.
310
In 1963, during the second session of Vatican II, Cardinal Suenens of Belgium
commented ‘in our age when women go almost to the moon, it is indispensable that she
plays a more important role in the Church. He recommended that women must be allowed
to attend the council as auditors together with men on similar terms. Archbishop Hakim of
Galilee expressed his concern on the text of the Constitution on the Church saying that it
was silent regarding the place of women in the Church giving an impression that they do
not exist. In the final session of the Council, Archbishop Hallinan of Atlanta proposed the
service of women as active members in organizations being established for the Post
Conciliar implementation of the lay apostolate. Cf. E. M. JUNG, “Women at the Council:
Spectators or Collaborators,” in The Catholic World,200/1 (19 February 1965), 280.
311
K. RAHNER, Theological Investigations, D. BOURKE, (trans.), vol. 8,
Longman & Todd, London 1971, 81.
83
and parish activities leaving women to play a passive role.312 It is sad to say
that women are given inapt representation in ecclesial decision making
bodies such as diocesan councils, parish councils, and various other
commissions that deal with the social and religious activities of the Church.
Speaking about the role of women in the Church Pope Francis says, “The
temptation of male prejudice has not left room to give visibility to the role
that women deserve in the community.”313 It is very common that the lack
of team work, unequal treatment and non-involvement of women in Church
related schedules often cause conflicts and tensions in the parish. The
consciousness that all are working for the same goal of building up the body
of Christ is essential to solve this concern.314
Today, there are women who are academically qualified, beginning
to implement efficiency in leadership in many areas of secular activities. But
the religious sphere is still lacking feminine service and leadership as
women are not given the necessary training to exercise important
responsibilities. Moreover, women are still unaware of their rights and
duties and this ignorance prevents them from exercising their rights in
freedom.315 Having seen the challenges in socio-political, socio-economic,
contextual situation of the Church and various challenges faced by women, I
would like to make some proposals for the Church in India based on Pope
Francis’ Vision of a Missionary Church.
4.3 PROPOSALS FOR AN ENHANCED MISSIONARY
DISCIPLESHIP
The contemporary Indian scenario has witnessed unprecedented,
unparalleled changes in political, social and religious domains. Having
come to know the troubles and turmoil within the Indian Church at various
levels, it is important for the Church to awake and to embark on a shift of
emphasis in various areas of her life and mission. Certainly, every Christian
is responsible for this call to awake and to act. And all the more the

312
Cf. L. FRANCIS, and L. GEORGE, (eds.), Empowerment of Women and the
Church in India, CBCI Commission for Women, New Delhi 2009, 17-20.
313
A. SPADARO, “A Big Heart Open to God,” in America The National Catholic
Review, (30 September 2013), https://www.americamagazine.org/faith/2013/09/30/big-
heart-open-god-interview-pope-francis, accessed on 22/01/2020.
314
Cf. E. C BIANCHI, “A Democratic Church: Task for Twenty-first Century,” in
E. C. BIANCHI, and R. M. RADFORD, (eds.), A Democratic Catholic Church: The
Reconstruction of Roman Catholicism, The Crossroad Publishing Company, New York
1992, 48-49.
315
Cf. M. AMALADOSS, “The Role of Women in the Church in India,” in E.
ZEITLER, et al (eds.), Women in India and in the Church, Divine Word Publications,
Indore 1978, 160-164.
84
Congregation of the MSMHC has the prime duty to respond to this urgent
need of the Church. I intend here to make some proposals based on the
exhortation of Pope Francis’ missionary transformation of a missionary
Church.
4.3.1 Dialogue and Mission
The theological discussion of the relationship between mission and
dialogue has the origin from the Second Vatican Council. Dialogue is
concerned with the concept of Cristian faith with other religions. The
positive acknowledgement of everything that was “true and holy”316 M.
Amaladoss states that, for Asian Churches mission is dialogue.317 Here the
importance he gives is for the local Church, a Church which is incarnated
amidst the local people. And so, the Church is in a continuous dialogue with
the living traditions, cultures, and religions. Today, the Church in India has
to realize that it has to be authentically Christian and fully Indian at one and
the same time. It cannot appear to be a foreign transplant or a multinational
organization or a colonial mission enterprise. The Church has to promote a
communion of life by living in harmony with the civic society, a
communion of truth by engaging in authentic dialogue with all and a
communion of love by reaching out to those most in need, ushering the
Reign of God.318
Dialogue increases the knowledge of the other. It brings people
closer to one another, creates peace and unity in the society. Taking into
consideration the present socio-cultural factor, M. Amaladoss promotes a
‘Conflict Resolution model of Dialogue’ in multi-religious context of India.
He proposes fourfold action plan towards interreligious dialogue as conflict
resolution model: conscientization, creation of multi-religious public spaces,
collaboration in action and deepening of relationships.319
First action plan that Amaladoss suggests is Conscientization.
Conscientization focuses on personal transformation. The conviction and the
openness to the reality of pluralism is the first step towards any dialogue or
consequential harmony. Often our attitude to the others are conditioned by
our prejudices, maybe through the wrong information. Change of attitude
take place only when we confront the other in concrete realities. Every

316
NA 2.
317
Cf. M. AMALADOSS, “Dialogue between Local Church and Universal
Church,” 119.
318
Cf. GDC 93.
319
Cf. M. AMALADOSS, “Dialogue as Conflict
Resolutions,”https://sedosmission.org/old/eng/amaladoss1.html, accessed on 30/01/2020.
85
Christian in India must be made aware of their pluralistic existence
especially for the rising generation for the better society tomorrow.
Continuous interreligious dialogue can help to know the other in a better
way. In dialogue one learns to understand, respect and accept the
reasonableness of the other. This is to accept pluralism and accept the right
of the other to be different and recognize the uniqueness in them. 320 Another
area of conscientization is for analyzing the society. People should be
conscientized about the abuses made of religion by economic and political
forces. The people who are conscientized will not be trigged by the
communal and other conflicts.
The second action plan according to Amaladoss is creating a multi-
religious public space. Communion of the People of God can be achieved by
creating a multi-religious public space. Amaladoss goes on to say, in every
community there are many voluntary organizations of a cultural and social
which give shape to the public space. These groups are always formed based
on the religion, ethnicity, castes, etc. Therefore, he says one way of
promoting a multi-religious community is to felicitate the formation of
multireligious voluntary groups based on a variety of cultural and social
interests like music, arts, literature and drama, sports, peace, ecology,
feminism and other social causes like the abolition of dowry, child labor,
etc.321 I think this can promote transformation in a multi-religious society.
The third action plan would be collaboration in action. In this regard
Amaladoss suggest that the most effective way of building multi-religious
community is probably for multi-religious groups to act together to promote
equality and justice in the non-religious sphere or economics, politics and
society. Because one of the reasons why a particular group becomes
fundamentalistic and aggressive is because of its deprivation and
discrimination of economic development and employment. Multi-religious
groups can act to collaborate with governmental and non-governmental
agencies to promote equal development for all without discrimination.322
Standing up for the rights of the neglected, speaking up for the poor and
defending social justice are in fact initiatives that can highly be catechetical
and at the same time undertaken at an interreligious level. Media can play a
great role in this approach.
The fourth action plan Amaladoss proposes is deepening of
relationships. One of the tools that Gandhi used for promoting inter-

320
Cf. M. AMALADOSS, “Dialogue as Conflict Resolutions,” 3.
321
Cf. M. AMALADOSS, “Dialogue as Conflict Resolutions,” 3.
322
Cf. M. AMALADOSS, “Dialogue as Conflict Resolutions,” 4.
86
religious harmony was inter-religious prayer meetings. At such meetings
passages from different Scriptures were read and devotional songs from
different religious traditions were sung, concluded by an exhortation to
promote inter-religious peace and harmony. The aim of these meetings was
to show that all religions were for peace. Such coming together can promote
mutual fellowship in a multi-religious context also can be helpful to create
an atmosphere of mutual understanding and respect. It is prophetic call for
the Christians to go deeper than mere peripheral discussion, towards a
shared spiritual experience, becoming part of a prayer moment, or a
religious festival. All with a view of acknowledging the One salvation plan
within which we are all made brothers and sisters in the Reign.
In so far, Pope John Paul II who did so much to promote dialogue
with people of other religions emphasizes, “Although the Church gladly
acknowledges whatever is true and holy in the religious traditions of
Buddhism, Hinduism, and Islam as a reflection of that truth which
enlightens all people, this does not lessen her duty and resolve to proclaim
without fail Jesus Christ who is the Way, the Truth and the Life.” 323Pope
Francis gives an inclusive tone saying that “Christians have the duty to
proclaim the Gospel without excluding anyone” “Instead of seeming to
impose new obligations, they should appear as people who wish to share
their joy, who point to a horizon of beauty and who invites others to a
delicious banquet. It is not by proselytizing that the Church grows, but by
attraction.”324
In a multi-religious country India, the minority religious group of the
disciples of Christ can become attractions for many by their joyful witness
of life. We can become agents of transformation like Timothy M. Dolan,
presently Cardinal and Archbishop of New York. When he was a young
priest, he used to assist in a hospice for patients affected by AIDS conducted
by Mather Theresa’s Missionaries of Charity. One Holy Saturday, one of the
patients called him and said that he wanted to be baptized. Fr. Dolan drew
closer to him and asked why he desired to enter the Church. The man
replied, “I know nothing about Christianity or Catholic Church. In fact, I
have hated religion all my life. All I do know is that for three months I have
been here dying. These sisters are always happy. When I curse them, they
look at me with compassion in their eyes. Even when they clean my vomit,
bath my sores, and changing my diapers, they are smiling. When they spoon
feed me there is a radiance in their eyes. All I know is that they have joy and

323
RM 55.
324
EG 15.
87
I don’t. when I ask them in desperation why they are so happy, all they
answer is ‘Jesus’. I want this Jesus. Baptize me and give me this Jesus. Give
me Joy.325 To be a disciple of Christ is to be compassionate and merciful
like Jesus. To radiate the joy of Christ around. It is a call for the Church to
open the doors and come out of its boundaries so that all who desire to come
in may enter.
4.3.2 A Church which Goes Forth: A Call to Periphery
Protection of the weak is at the core of every religion and especially
for us Christians. One of the main characteristics of the papacy of Pope
Francis is his evangelical affinity to poverty and to the poor. This has been
constantly evident in his life and teachings. Therefore, this might be the first
area where the Church need to focus her attention. In his speech during the
pre-conclave session, Pope Francis specified the nature and responsibility of
the Church. He envisaged in his speech that the Church is called to come out
of herself and go to the peripheries, not only to the geographical but also to
the existential peripheries where sin, pain, injustice, ignorance and misery
prevail. He further made clear that, when the Church does not come out of
herself, she becomes self-referential and sick and consequently turns out to
be worldly Church, living within herself, of herself, for herself. 326 As well
mentioned in the introduction to EG, a life that is turned in on itself, caught
up with its own interests and concerns, with no room for others and no place
for the poor, is a life where the joy of God’s love is no longer felt. And in all
his writings and doings he indeed emphasized the option for the poor and
the preference for the periphery. He wrote in EG, “Each Christian and every
community must discern the path of the Lord and go forth from our own
comfort zone in order to reach all the peripheries who are in need of the
light of the gospel.”327
In the life of S. Ferrando periphery and the poor were his priorities of
mission. His life as a missionary bishop was to go to the peripheries, not
only geographically but also to those in existential margins of pain,
sickness, poverty, sin, injustice, ignorance and indifference to religion,
superstitions, and all kinds of misery. He exhorted his Sisters to go to the
villages, to the poor, to the women, to the children, to the sick and to the
abandoned.

325
Cf. T. M. DOLAN, Called to be Holy, Our Sunday Visitor Publishing,
Huntington 2005, 125-126.
326
Cf. FRANCIS, https://catholicherald.co.uk/news/2017/03/17/handwritten-
speech-delivered-by-pope-during-2013-conclave-is-released/, accessed on 21/01/1020.
327
EG 20.
88
4.3.2.1 Preferential Option for the Poor in the Indian Church
God has a preferential place for the poor, so much so, he himself
became poor (2 Cor. 8:9).328 The Church’s duty to give priority to the poor
emerges from her faith in Christ, who became poor and was always close to
the poor and outcast.329 The option for the poor has a theological aspect
rather than cultural, sociological, political or philosophical one. God shows
the poor ‘his first mercy’. This divine preference has consequences for the
faith life of all Christians, since we are called to have “this mind, which was
in Jesus Christ” (Phil 2:5). The Church, therefore, has made the option for
the poor which is understood as a special form of primacy in the exercise of
Christian charity, to which the whole tradition of the Church bears witness.
The Church is called to be the Church of the poor.330 In its Sixth Plenary
Assembly in 1995, FABC stated:
Like Jesus we have to pitch our tents in the midst of all humanity
building a better world, but especially among the suffering and poor, the
marginalized and the downtrodden of Asia. In profound solidarity with the
suffering humanity and led by the Spirit of life, we need to immerse
ourselves in Asia’s cultures of poverty and deprivation. Serving life
demands communion with every woman and man seeking struggling for
life in the way of Jesus’ solidarity with humanity.331
In India, about 30% of the population lives below the poverty line.
More than 170 million people are considered poor, lacking basic facilities of
food, clothing and shelter. Indian Church has a fundamental duty to be
attentive to the cries of the poor and the suffering. The Church has to stand,
speak and work for the vulnerable groups the poor, bonded laborers,
migrants, refugees, differently abled and the destitute. In short, we need to
present the Church in India as the Church of the poor. The people of India
by and large expect the religious people to live simple and poor lives. Christ
the poor is the example par excellence for religious poverty. The path of
poverty is a narrow and difficult path. Because human tendency is to crave
for power, possession and prestige.
Church’s solidarity with the poor makes the Christian life meaningful
and relevant. Closeness to the poor offers the Church new insights into life.
As Mother Theresa of Kolkota says, “The poor give us much more than we
give them. They are strong people, living day to day with no food. They do

328
EG 197.
329
EG 186.
330
Cf. EG 198.
331
Cf. L. A. TAGLE, “Jesus Christ: His Service to Life, Discipleship in the Spirit
of Life,” in FABC Papers, No. 71, 1-28.
89
not grumble nor complain. We have so much to learn from them.”332 In his
message on the first World Day of the Poor, Pope Francis had this message
for the Christians, “We are called then to draw near to the poor, to encounter
them, to meet their gaze, to embrace them and to let them feel the warmth of
love that breaks through their solitude.”333 Christians as called to
discipleship, must contribute towards upholding the human dignity of the
poor and bringing greater fullness of lives. As socially responsible people,
Christians need to use their human and material resources to build
relationship.334
There are some religious institutions, safeguarding their charism,
restrain the initial fervor of many religious to serve the poor. The elitist
approach of the prestigious schools of religious prevent the entry of poor
Christian children into their schools. Most of the educational institutions
have initiated for the service of the poor but later turned out to be highly
sophisticated institutions of learning where the poor has no preference at
all.335 It is time for the Church to break down the barriers which create
visible division among the rich and the poor. The Church need to say no to
every situation that causes scandals in the society by our option for the rich
or any other worldly benefits.
4.3.3 Spirit-Filled Evangelizers
The understanding of the Christian missionary work has undergone a
lot of change throughout history. The goal of evangelization was to convert
everybody to Christianity, or to the Catholic Church. evangelization is
making Jesus known to everyone than of teaching about religion. In fact,
what Jesus proclaimed was the reign of God rather than the preaching of a
religion. Hence, we can say that, the content of his primal proclamation was
the fatherhood of all human beings.336
The existence of Christianity in world is as old Jesus himself. Hence,
the mission of the Church is been carried out for more than two thousand
years. This mission is actualized in the context of culture and in the concrete
situation of life of the people. As the years go by, we realize the need for a

332
L. MAASBURG, Mather Teresa of Calcutta: APersonalPortrait, M. J.
MILLER, (trans.), Ignatius Press, San Francisco 2011, 18.
333
FRANCIS, “Let us Love, not with Words but with Deeds,” in Message of Pope
Francis for the First World Day of the Poor, 13 June 2017, 5.
334
Cf. A. D’ALMEIDA, “Vocation to Live religiously Poor,” in Vidyajyoti Journal
of Theological Reflection, vol. 82/9 (September 2018(, 654-679.
335
Cf. A. D’ALMEIDA, “Vocation to Live religiously Poor,” 674.
336
Cf. J. NALUPARAYIL, “Pope Francis’ Challenges to the Church in India,” in
Jeevadhara: A Journal for Socio-Religious Research, vol. 59/292 (July 2019), 40-59.
90
renewed missionary impulse. Spirit-filled persons for evangelization for
new evangelization. For the renewal, a missionary realizes that Jesus must
be at the heart of every missionary commitment. For a fervent
evangelization to happen the missionary needs to have an intimate
experience of Jesus, as well as a deep understanding and recognition of the
power of the gospel and its message in his or her personal life. 337 This
personal experience deepens the friendship with Jesus to remain convinced,
enthusiastic, vigorous, and passionate about mission.
The context of the mission is the People of God. Missionaries have to
be in touch with their own humanity and following the example of Jesus by
immersing themselves in the lives of people and communities. As Pope
Francis says, “Mission is at the same time a passion for Jesus and a passion
for his People.”338 When the mission becomes a passion, the missionary is
lead to enter fully into the fabric of society, sharing the lives of all, listening
to their concerns, helping them materially and spiritually in their needs,
rejoicing with those who rejoice, and weeping with those who weep. Thus,
the missionary is able to understand and engage in the beauty and pain of
human experience and become part of a people. Here involves a deeper
commitment to build a new world or a new society.
4.3.3.1 Holistic Approach to mission
Spirit-filled evangelizers are holistic evangelizers. Mission is all
about action and contemplation, prayer and liberation. The capacity of a
missionary to makes the joys and struggles of the community/society as
his/her joys and struggles is a holistic approach. It is to convince the people
that in the midst of darkness something new always springs to life and
sooner or later produces fruit. It is promising hope to the hopeless situations.
To have an optimistic outlook to life. In this way, we can say that the
missionaries are challenged to bring wholeness to people’s lives and to the
world by having a holistic experience and vision of life and, consequently a
holistic approach to missionary activity.339
In this context, a rigid programme of evangelization which may have
inherited is not relevant. The situations that we come across are complexed.
For example, problems like human trafficking, narcotic trade, abuse of
minors, neglect of the elderly and the sick, diverse forms of corruption,
growing isolation and mutual distrust even among the more prosperous

337
Cf. G. T. CRUZ, “Spirit-Filled Evangelizers,” in International Review of
Mission, 104/2 (November 201)5, 187-192.
338
EG 265.
339
Cf. G. T. CRUZ, “Spirit-Filled Evangelizers,” 190.
91
individuals in the society. Missionaries need to be aware of the social
situations and bear prophetic witnesses. In their proclamation of the Word
of God, they need to address the social situations and search for solutions in
justice and truth. In this way all people know the glory of God and become
part of his mission.
4.3.3.2 Anthropological Approach to Mission
The Church’s evangelizing mission is in the heart of the people, it is
very much part of the world. Mission is a vocation of all Christians. In EG
we read, “I am a mission on this earth; that is why I am here in this
world.”340 Mission is to be fully involved in the human experiences.
Therefore, every missionary is urged to enter into and be in touch with the
heart of the human experience. An anthropological approach begins with the
question of what it means to be human. Anthropology deals with the people
in all dimensions of their existence. Besides that, we need to understand
thoroughly the cultural dynamics of the society. Their social, cultural, and
ecological lived experiences consist in their anthropological issues. It deals
with people’s actual behavior as well as what they say, how they think, and
how they feel.
In the anthropological approach to mission, we are able to know their
language especially symbolic language and are able to give meaning to them
when we communicate the gospel values. Which helps them to receive the
Christian message easily and meaningfully. Thus, can create a cultural
change which is positive and productive to the culture.341 The incarnation of
God in Jesus shows that God took interest to enter into human culture. In the
same way that God entered Jewish culture in the person of Jesus, we must
be willing to enter the culture of people among whom we serve, to speak
their language, to adjust our lifestyle to theirs, to understand their worldview
and religious values, and to laugh and weep with them.
4.3.4 Approach to Inculturation
Vatican II document AG teaches us the universal nature of the
Church. the Church respects every form of human culture. “The Church is
fully present to all and to all cultures.”342 To be fully present implies that the
Church has the capacity to insert herself into the human context, into the
culture in which she finds herself. It also means that the Church takes active

340
EG 273.
341
Cf. D. L. WHITEMAN, Anthropology and Mission: The Incarnational
Connection, https://www.ijfm.org/PDFs_IJFM/21_2_PDFs/79_Whiteman.pdf, accessed
on 23/01/2020.
342
AG 5; GS 42.
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part in the development and progress of every creature. The Synod of 1985
speaks of inculturation as an intimate transformation of authentic cultural
values through their integration into Christianity, and the rooting of
Christian faith in different human cultures.343 The Church is always positive
towards pluralism in modern world and the need to accept what are
genuinely good in human cultures. In her evangelization and catechesis, the
Church understands inculturation as the process of inserting the gospel into
the culture. It is a profound process whereby the gospel touches the very
roots of culture and purifies it from within. The openness of the Church to
culture is therefore, evident in all the post-conciliar teachings. The Church is
always convinced that the Spirit reveals God’s presence in many ways and
in various cultures.344
After the Vatican II a great movement towards inculturation was
initiated in the Church. In India also much effort is invested towards
inculturation. For the common people to get engaged in this process is
through liturgical inculturation. Liturgy is perhaps the most effective area
where inculturation can be realized, especially in the context of Asia. In
fact, in the history of the Catholic Church, much of the inculturation has
taken place in liturgical celebrations or liturgical elements.345 We can
remember a number of examples found in the local Church with regard to
inculturation. Translation of liturgical texts into local languages is one of the
most important steps in liturgical inculturation. In most of the tribal
communities of northeast India, the missal is already translated, and the
sacraments are celebrated in local languages. Inculturation of the
Sacraments and the sacramentals have begun in some of the communities.346
343
Cf. EA 22.
344
Cf. B. MAWRIE, “Faith and Culture: Vatican II and Inculturation in Northeast
India,” in I. PADINJAREKUTTU, and T. LYNGDOH, (eds.), Catholic Church in
Transition, Oriens Publications, Shillong 2016, 333-356.
345
The very existence of different liturgical traditions, like the African liturgy upto
the 4th century, the Gallic liturgy 6th to 9th century, Hispanic liturgy 1073 onward, or the
Ambrosian liturgy, etc. proves that inculturation in liturgy was very prevalent in the
Church. Cf. M. AUGÈ, Liturgia: Storia, celebrazione, teologia, spiritualità, Edizioni
Paoline, Milano 1992, 96.
346
Among the Khasis, a lot of initiatives have been taken by some local
theologians, especially Fr. Sylvanus Sngi (the first local Catholic priest from the Khasi
Tribe). Inculturation of sacraments is already realized to some degree for the sacrament of
Baptism, Confirmation, and marriage. Besides that, on the solemn occasions like priestly
ordinations, jubilees, etc. many tribal cultural elements are being integrated into the
celebration of the Holy Eucharist. Cf. B. L. MAWRIE, “Faith and Culture: Vatican II and
Inculturation in Northeast India,” 340-341.
With regard to sacramentals, there are many attempts at inculturation in different
tribal communities. Christian funeral rites are being effectively inculturated and among the
93
In the same way other aspects like, tribal traditional music, cultural
festivals, etc. can be inculturated in the local liturgy so that the liturgical
celebrations can have better meaning and significance for the people.
Besides the areas of inculturation which we have seen initiated already,
there are other prospective areas which have not entered into the purview of
inculturation so far.
4.3.4.1 Scope for Inculturation in Eco-Spirituality
The tribal people live in close communion with the nature around
them. In fact, in their myths and folktales they personify animals, birds and
things of nature. They hold nature as their closest ally and for this reason
they treat her with utmost respect. The existence of sacred groves, sacred
mountains and rivers speaks volumes about their positive attitude towards
creation. The Church has to learn a lot from the indigenous people in their
relationship with nature.347 In this regard we can propose to the people,
families, to take initiatives in planting trees, creating groves and declaring
them sacred. It is within the purview of the Catholic teachings to encourage
eco-spirituality among the people. As the tribal people already exists a very
intimate rapport with nature, the Church should encourage people to
maintain this relationship with creation.348 It would be a positive step from
the local Church to integrate into herannual liturgical calendar a day of
pilgrimage to these sacred places to show her respect for the culture and
traditions of the people. The tribal concept of the sacredness of nature,
namely that “God manifests himself in different places in a number of
groves, forests, hillocks, peaks and rivers” is another point of
consideration.349
4.3.4.2 Prophetic Characteristics of Inculturation
The people of northeast India have come to know the blessings that
the Church bestows upon their daily events of life. They recognize the
fulfillment of their religious aspirations in the promises of the risen Christ.
The process of inculturation of faith is gradually giving the Church a more
indigenous face. They appreciate and accept the gospel values that have
incuturated into their culture. The Church is fully engaged in the task of

Khasis there is a very positive attitude towards this inculturation. Cf. B. MAWRIE, Faith
Formation among the Khasis, 269.
347
Cf. A. CAMPS, “An Evaluation of the Special Assembly of the Synod of
Bishops for Asia,” in Word and Worship, 31 (1998/4), 180-186.
348
Cf. CCC 31-34.
349
Cf. JOHN PAUL II, Omelia della messa celebrata a Shillong per i fedeli
provenienti da tutto il Nord-est dell’India in Insegnamenti di Giovanni Paolo II, IX/1
(Febbraio 4, 1986), 309-311.
94
promoting and persevering the cultural heritage of the people. John Paul II
in his CatechesiTradendae has exhorted the people of God to keep alive the
cultural values in line with the gospel. He has envisioned two ways: by
purifying culture and by preserving culture.
a. Purifying the Culture
Every human culture has some imperfect elements in it. It is the
Gospel that comes to perfect and purify them. The Church teaches that,
“true catechesis eventually enriches the cultures by helping them to go
beyond defective or even inhuman features in them, and by communicating
to their legitimate values the fullness of Christ.”350 Although evangelization
of cultures is been taking place, yet there still remain a lot of superstitious
beliefs among the tribal people of Northeast India. Due to lack of adequate
catechesis, many Catholics, especially in rural areas, still frequent the
diviners and pagan priests for sacrifices to appease the spirits. Many go for
it out of ignorance. Therefore, it is imperative for the Church to strengthen
her catechesis. Enough time should be given to the preparation of the
catechumens and the formation of the neophytes.351 Proper catechesis can
assure the success of inculturation process. In this regard, MSMHC Sisters
has have a great responsibility to teach the people as it is their prime duty as
well as they are the majority who are directly involved in catechesis in this
part of the country. MSMHC is even known as “catechist sisters”.
b. Preserving Cultures
With the trend of the substitution of traditional cultural values by
other dominant cultures of the contemporary age, the Church is called upon
to take up the challenging task of preserving the cultures of our tribal
communities. The Church in northeast India has taken a huge step in this
regard and has set up a Don Bosco Centre for Indigenous Culturesin
Shillong in preserving and promoting tribal cultures and initiating a
significant Gospel-culture dialogue.352 We have many vibrant missionaries

350
Cf. JOHN PAUL II, CatechesiTradendae, in E. KEVANE (ed.), Teaching the
Catholic Faith Today, Daughters of St. Paul, Boston 1982, 53.
351
There are many Catholics, especially among the older generation, who look
with suspicion at the process of inculturation. They fail to understand the significance of the
process and consider it as a return to “paganism”. This has been a common experience for
all those have been involved in the process of inculturation of religion. This calls for a
systematic and better organized approach. Adequate catechesis has to follow every step of
inculturation. The people should have a clear explanation of the theological meaning and
significance of inculturation. Cf. B. L. MAWRIE, “Faith and Culture,” 346.
352
Don Bosco Centre for Indigenous Cultures (DBCIC) is a complex institute
which consist of numerous galleries of different cultural artifacts of indigenous tribals of
95
who have initiated this mission ahead of us. Bishop S. Ferrando is one
among them who have paved the way for preserving and promoting the
tribal cultures. To know and imitate them is a call for all the priests,
religious and lay leaders of today.
Therefore, as disciples of Jesus, every Christian can influence and
transform the cultures and religions into productive cultures in Northeast
India. Inculturation has to be a common task for all Christians and spread
the message of Christ through the cultures in the neighborhood. Perhaps the
words of St. John Paul II who during his visit to the city of Shillong very
emphatically encouraged the inculturation of faith when he said: “In
intimate communion with the Universal Church, let your local Churches
take to themselves in a wonderful exchange, the perennial values contained
in the wisdom, the customs and traditions of your peoples so that Christian
life will be adapted to the mentality and character of each culture.”353
Northeast India too has the share of the universal problems and
frustrations that the world faces today. Problems like, illiteracy, rural
poverty, problems arising from rapid urbanization, the tension between the
consciousness of their own cultural identity and the many dehumanizing
forces at work in society. The mission of the Church is to make the people
to find answers to their problems from their own traditions and cultures.
Building on these problems the gospel with its unique message of divine
filiation of love and solidarity embodied in the person of Christ reveals and
makes present the immeasurable riches of God’s grace through which we
are saved.354
4.3.5 Social Communication and Mission
The world is amused with social communication. By the expression
of social communication, we understand all types communication of human
society. It can be also referred to as interpersonal as well as group
communication and all cultural expressions of communication, even far
beyond media and technology.355The Vatican II document Inter Mirifica
states that no person or group of humans can live without communication,

India are exhibited. It is also a Research Centre for indigenous cultures of Northeast India.
It aims to bridge a gap between education and culture, gives priority to indigenous
languages and encourages cultural interactions.
353
JOHN PAUL II, “Messageri della presenza salvifica di Dio sulle colline e nelle
pianture dell’India,” in Insegnamenti di Giovanni Paolo II, IX/1, Libreria Editrice, Vatican
1986, 310.
354
Cf. GS 22.
355
Cf. F. J. EILERS, Church and Social Communication: Basic Documents 1936-
2014, Logos Publications, Manila 2014, 143.
96
which in fact is the backbone of social life.356 John Paul II has expressed
this as “new culture” as being stated by “new ways of communication, with
new languages, new techniques.”357 Pope Francis’ in Evangelii Gaudium
says that we are “not obsessed with the disjointed transmission of a
multitude of doctrines” but our message “has to concentrate on the
essentials, on what is most beautiful, most grand, most appealing and at the
same time most necessary.”358 Communication has advanced in the modern
world with the fast development in media.
Media makes information interesting and permit more participation
of its users who are no longer just passive recipients. They become active
producers of content and information. Through media the world is
connected and cross linked with each other. The information they mediate is
very easily processed, stored, transformed, retrieved, linked and perhaps
most radical of all easily searched for and accessed.359
4.3.5.1 The use of Media in the Church
IM outlines the role of media in the world and how the Church
should engage and participate in all forms of media. In fact, Church has
been an active agent in the long history of development in the field of
communication. And has contributed, adopted, promoted and supported
every form of communication. Church’s Communication include a variety
of means like, preaching and teaching, liturgical celebrations and rituals,
handwritten Bibles, illustrations and art works, icons and sculptors,
architecture, costumes and vestments, music and drama. The Church sees
the media as a gift of God, which in accordance with his providential
design, unite people and help them to co-operate with his plan for their
salvation.360 Christian communication in general need to have a listening
heart in a total openness to God and people. God himself with his message
is at the center in Christian communication. This means, more the
messenger listens and identifies with the message, the more he reflects and
communicates it. Communicating the Gospel is the essential mission of the
Church and the source of its existence.

356
Cf. VATICAN COUNCIL II Decree on the Means of Communication Inter
Mirifica, 4 December 1964, in AAS 56 (1965), 145-157, (Hereafter referred as IM).
357
RM 37.
358
EG 35.
359
Cf. V. J. NAIDU, Jesus in the Media, MediaCentre, Bangalore 1987, 25.
360
Cf. D. S. AMALORPAVADASS, Social Communication and Christian
Communication, NBCLC, Bangalore 1984, 24.
97
 Church was created by an act of communication, incarnation.
Church is constituted as a community that accepted God’s communication
with humanity in the person of Jesus and the witness of life by Jesus.
Church exists as a fruit and effect of God’s self- communication in Jesus
and exists to perpetuate the communication of God in Christ. Therefore, we
can say that communication is natural to the Church.361 It is the need of the
Church to promote active collaboration of those who are professionally
competent in the field of social communication. The messengers must
maintain contacts and lines of communication in order to keep a relationship
with the whole human race. This is done both by giving information and by
listening carefully to public opinion inside and outside the Church. Holding
a continuous discussion with the contemporary world the Church can help in
solving the problems that people face at present time.
The Christian communication in today’s world must become a
witness and a medium for communicating the great teachings of Christ, for
the welfare of humanity. In this respect, media plays a vital role. The
Church and the messengers should make use of the possibilities as and when
the opportunity arise. The people are be oriented towards this thrust. It is
time for us to be enthusiastic to widen our knowledge, the information about
these media to defend God’s message in a corrupted world. The Christian
communicators are the media of Jesus. Our prime duty is to be an
instrument of God to give Him to the people and develop the whole world.
4.3.5.2 Social Communication and the Mission of the Church in
Northeast India
The influence of social communication in evangelization, catechesis
and other forms of pastoral ministry in the Church in northeast India has a
great effect. Communication provides tools to engage the Church more fully
in dealing with some of the pertinent issues such as ethnic identity, socio-
economic development, corruption, violence, political participation and
formation of political ideology and so on.362 The Church need to form the
conscience of the people of northeast India to remove corruption from the

361
Cf. F. J. EILERS, Communication in Ministry and Mission, Social
Communication Formation in Priestly Ministry, Logos, Manila 2002, 11.
362
Cf. BENEDICT, 2011 World Communications Day Message,
https://www.cbci.in/all-Commissions/social-communications.aspx, accessed on
22/08/2019.
98
region. Thus, to tune the Church with visions of Vatican II to transform the
world with the spirit of the gospel.363
Considering the homogeneity of the Church in the region, leaders
should ensure a more purposeful and coordinated effort to provide
formation in social communication for clergy, religious, catechists, and lay
leaders, youth and lay collaborators etc.364 Formation and training for a
large number of youths from the Christian community and others from the
region to study and enter a field of media as professionals. Church can also
think of forming institutional structures and coordination in the areas of
publication, production and broadcasting. It will be good for the church to
offer a better participation in the public media and taking advantage of the
space available in secular media of religion.365
MSMHC can think of improving the use of media in all their
apostolate. We need to shed our inhibitions and fears about communication
and media and embrace them with a renewed sense of mission. The ever-
expanding world of social communication calls for a constant effort to be
abreast of latest developments. Today, the Catholic Schools have come a
long way in making wider changes in the field of education. However,
proper function of Catholic schools is to create a special atmosphere
animated by the gospel spirit of freedom and charity. In the schools
introducing radio broadcasting together with other activities can be a new
way of communicating gospel message with the students, although it is
already existing in other parts of the country. Setting up a radio station in
the school campus and functioning it with the help of students and teachers
can achieve the goal in a great extent. Efforts must be made to strengthen
this excellent instrument of mission as an important means of sustaining and
nurturing a sense of Catholic identity and of spreading knowledge of
Catholic moral principles.366 Publishing Christian literature in local
languages which are attractive and capturing the attention of the young and
old, at the same time giving the opportunities for information and formation
of faith. In multireligious society, composing songs and conducting choirs

363
Cf. G. PLATHOTTAM, “Social Communication in Vatican II and beyond,” in
I. PADINJAREKUTTU and T. LYNGDOH, (eds.), Catholic Church in Transition, Oriens
Publications, Shillong 2016, 311-332.
364
Cf. G. PLATHOTTAM, “Social Communication in Vatican II and beyond,”
330-331.
365
Cf. JOHN PAUL II, Pastoral Instruction on the Means of Social
Communication, Communio et progression, St Paul’s, Bombay 1992.
366
Cf. EA 48.
99
for Christmas, Easter and other religious feasts are powerful use of the
media in evangelization.
The northeast region of India is a highly volatile one as far as ethnic
relation, peace, political stability, good governance, etc. are concerned. It is
good for the Church, which enjoys much credibility, could engage
communication more effectively through entering the public space in the
media, develop better public relations and adopt strategies to promote
dialogue with the various cultures. However, sad to say that, often Church
has remained an inward-looking organization with little engagement with
the civil and political society and active involvement in the public
discourse.367 Pope Francis, in his message on the World Day of
Communication, 2018 stated, “Communication is part of God’s plan for us
and an essential way to experience fellowship. Made in the image and
likeness of our Creator, we are able to express and share all that is true,
good, and beautiful. We are able to describe our own experiences and the
world around us, and thus to create historical memory and the understanding
of events. But when we yield to our own pride and selfishness, we can also
distort the way we use our ability to communicate. This can be seen from
the earliest times, in the biblical stories of Cain and Abel and the Tower of
Babel (cf. Gen 4:4-16; 11:1-9).”368 When we are faithful to God’s plan,
communication becomes an effective expression of our responsible search
for truth and our pursuit of goodness.
4.3.6 Deeper Commitment to Formation of Missionary Disciples
In virtue of their baptism, all the members of the people of God have
become missionary disciples (Mt 28:19). All the baptized, whatever their
position in the Church or their level of instruction in the faith, are agents of
evangelization, and it would be insufficient to envisage a plan of
evangelization to be carried out by professionals while the rest of the
faithful would simply be passive recipients. The new evangelization calls
for personal involvement on the part of each of the baptized. Every
Christian is challenged here and now to be actively engaged in
evangelization. Indeed, anyone who has truly experienced God’s saving

Cf. G. PLATHOTTAM, “Social Communication in Vatican II and beyond,”

367

328-329.
368
FRANCIS, “Message of His Holiness Pope Francis for World Communication Day, 24th
January 2018,” in
http://www.vatican.va/content/francesco/en/messages/communications/documents/papa-
francesco_20180124_messaggio-comunicazioni-sociali.html, accessed on 13/3/20120.

100
love does not need much time or lengthy training to go out proclaim that
love.369
Every Christian is expected to realize that he or she is sent by the
Lord to participate in the mission of the Church. It is to say that every
baptized person is a missionary. By our baptism we become part of the
Church whose nature itself is missionary. Today, Pope Francis calls all to
come out as joyful messengers of love. The Church which “goes forth” is a
community of missionary disciples who take the first step, who are involved
and supportive, who bear fruit and rejoice. It could also be a call to come
out of today’s rapid changes across the world such as, globalization,
ecological crisis, digitalization, mass migration, urbanization, religious
radicalism, all kinds of violence and crimes against humanity, and so on. At
this point in time, formation in Christian life is a challenge and a great
concern for the Church.
With regard to ongoing formation for priests, Pope John Paul II
stresses on the faithfulness, “the priests must be faithful no matter how
many and varied difficulties he meets, even in the most uncomfortable
situations or when he is understandably tired, expending all his available
energy until the end of his life.”370 Faithfulness to the call is very important
for a missionary. I would say that being a disciple of Christ involves two
dimensions, inward and outward dimensions. To go out for a meaningful
mission, one has to have a sensible message lived and experienced by the
person himself. This way of incarnation of the message in the person must
be lived in the community and thus become a convincing witness for others.
He makes the world believe that becoming a disciple of Christ is not an
ethical choice or a lofty idea but it is the joy of an encounter with a person,
which gives life a new horizon and a purpose in life.371 To convince others
of the values of Christian faith, the Joy of encountering Christ and help
them have the same experience is not an easy task at all.
4.3.6.1 Ongoing Formation for Authentic Missionary Discipleship
Pope Francis speaking to the Cardinal and Consultors of the
Congregation for Divine Worship and Discipline of Sacraments affirmed
that, “Regarding the stages of formation, we know from experience that, in
addition to the initial phase, it is necessary to cultivate the ongoing
formation of the clergy and laity, especially those who are involved in the
mission of the Church. Formation is not a finished product but a continuing

369
EG 120.
370
Pastores Dabo Vobis, 77.
371
Cf. EG 7.
101
process.”372 Ongoing formation is an opportunity to develop and nurture the
spiritual and intellectual senses and acquiring and growing in right attitudes
and skills that lead to a continuous change and growth. Pope Francis
continues to speak about ongoing formation in EG. According to him the
first proclamation should be followed up by ongoing formation and
maturation of faith.373 He highlights that, more than imparting doctrines, the
emphasis has to be on living out the new Christian ethics, the ethics of love,
the new commandment.374 This kind of formation aims at a missionary
impulse capable of transforming everything, so that the Church’s customs
and structures can be suitably channelled for the evangelization of today’s
world rather than for her self-preservation. Moving further he says that the
first proclamation calls for ongoing formation and maturation of faith
through catechesis.375 The impact of the first proclamation, the kerygma
should continue. “All Christian formation consists of entering more deeply
into the kerygma.”376
For an integral formation of a Christian life we need to focus on four
areas of Christian formation. They are human formation, spiritual formation,
intellectual formation and apostolic formation. Through the sacrament of
baptism, one is initiated into Christian life. Then on it is a call to live and to
become like Christ in our everyday living. It is a call to discipleship. Every
moment is an opportunity to be formed into a disciple of Christ. Here, I
would like to mention four dimensions of Christian life to keep our going
more involved and purposeful in living as missionary disciples.
a. Human Formation
Human formation is centered on the person of Jesus. It aims at
becoming like Jesus and giving out one’s life in the service of others as
Jesus did. When one is formed unto Christ, he/she becomes free to serve the
Lord. It prepares one to be bridges, not obstacles to the spread of the
Gospel.377 Essential dimensions of human are physical, psychological,
affective, sexual, cultural and social. Through the process of formation,
these dimensions are being formed to a fully human person. Human
formation involves growth in the basic virtues common to every mature

372
FRANCIS, “The Liturgy and Ongoing Formation,” in
https://www.fdlc.org/content/pope-francis-speaks-liturgy-and-ongoing-formation, accessed
on 15/02/2020
373
Cf. EG 160.
374
Cf. EG 161.
375
Cf. EG 163-168.
376
Cf. EG 165.
377
Cf. Directory for Ongoing Formation, 28.
102
human person. Virtues like honesty, self-discipline, responsibility,
perseverance, kindness, good manners, loyalty, solidarity, etc. are basic to a
good person. A lack of this basic human formation is often at the root of
slow or stunted spiritual growth and apostolic sterility. Through the ongoing
formation, one is helped to grow in true freedom, to develop a solid moral
character, to be well-oriented to the truth, to become a person of
communion, to evidence affective maturity, to be respectful of every person,
culture and customs of peoples and to be a good steward with respect to
temporal goods, and to become a confident missionary and a disciple of
Christ.378
b. Spiritual Formation
The heart of Christian life is friendship with Christ, established at
baptism and lived out through the virtues of faith, hope and love, and is
nourished by prayer and the sacraments. Friendship with Christ infuses
meaning and zest into every sector of our life. It is a gradual process and
developing this friendship constitutes our spiritual life. As responsible
persons who are engaged in the evangelizing mission of the Church, every
MSMHC must make every opportunity to the spiritual formation of the
people who are under their care. They need to emphasize on the need and
purpose of spiritual formation to the people of God in the parishes, in the
families during their house visit, children in the classrooms.
Spiritual formation consists in learning how to develop the friendship
with God. It involves understanding the Christian virtues, the Church’s
sacramental economy, the different methods of prayer, the role of Mary and
the saints in one’s life, etc. The Sisters can organize retreats according to the
age groups and conduct conferences as part of the spiritual formation.
Spiritual direction and spiritual accompaniment help grow in spiritual
maturity. In this way can develop friendship with Christ and motivate
people to engage in spreading the love of Christ.379
In their home visitation, the Sisters can instruct the parents about the
importance of Word of God and to keep a respectful place for the Bible in
their homes. They can train students to pray the Bible, reflect on the Word
and be creative in sharing it to others. Conducting Bible quiz and group
sharing can inculcate interest and deep knowledge of the Bible in the

378
Cf. Directory of ongoing Formation, 26.
379
Cf. R. SUDHIARSA, “Discipleship Formation: A Commitment to Christian
Life,” in Missiologici SVD, Franz Schmitt Verlag, Siegburg 2018, 195-210.
103
participants. Sisters can identify persons of capability to train to become
teachers, ministers and promoters of the Word of God.380
c. Intellectual Formation
Intellectual formation is an essential component of ongoing
formation. Intellectual formation is the foundation for critical thinking and
reflection, sound judgement, discernment, balanced and integrated
personality, intense prayer life, competence in pastoral work, aptitude to
grasp things, think independently, capacity to articulate, ability to make
decisions, practical common sense, desire for knowledge, logical and
coherent thinking, etc. It aims at deepening the understanding of faith. It
seeks to link theoretical knowledge with practical wisdom, so that we can
serve the people more effectively.381 At every level we need to facilitate
intellectual formation. Everyone should utmost care to improve intellectual
capacity.
d. Apostolic Formation
The Church has a special charism of missionary evangelization.
Every member of the Church is called to take upon this task seriously and
faithfully. Ways and methods to carry out the mission is different according
to the context of the place. Therefore, formation in the apostolic activities in
a must. We need to be alert to the challenges and be sensitive to the
problems and hopes of our people, sharing their experiences and growth, to
be in solidarity with the poor and to have a preferential option for the weak
ones in the society.382 To know the Word of God and to communicate them
to others is the basis of our missionary apostolate. Formation in apostolic
activities further facilitates the missionaries to be imbued with the
missionary spirit so that our missionary activities become truly effective.
The formation process includes the development of skills and competence
which enable us to be real in our mission.
For MSMHC, ongoing formation specifies the need to update the
knowledge about Congregation, specific study on the founder, charism,
Spirit, spirituality, traditions, pioneers, history of the congregation, Don
Bosco, Salesian spirit, preventive system, etc. A deep and thorough
knowledge of the contemporary issues of the Congregation will strengthen
their charismatic identity as MSMHC. Every Sister should be trained to

380
Cf. R. SUDHIARSA, “Discipleship Formation: A Commitment to Christian
Life,” 203.
381
Cf. Directory for ongoing Formation, 25-27.
382
Cf. R. SUDHIARSA, “Discipleship Formation: A Commitment to Christian
Life,” 201.
104
carry out the mission of evangelization and catechesis. The art building
families through family catechesis should become natural to every MSMHC
as it is the primary charism of the Congregation.
4.3.7 From Gender Discrimination to Feminine Participation
Pope Francis while addressing the executive committee of CELAM
in Colombia on 7th September 2017 exposed the problem of gender
discrimination in the Church. He said, “If we hope for a new and living
chapter of faith in this (Latin America) continent, we will not get it without
women. Please, do not let them be reduced to servants of our ingrained
clericalism. For they are on the front lines of the Latin American Church, in
their setting out with Jesus, in their persevering amid sufferings of their
people, in their clinging to the hope that conquers death, and in their joyful
way of proclaiming to the world that Christ is alive and risen.”383 Regarding
the ways to improve the role of women in the church, he said: “It is
necessary to broaden the opportunities for a stronger presence of women in
the Church. The Church cannot be herself without the woman and her role.
The feminine genius is needed wherever we make important decisions. The
challenge today is to think about the specific place of women also in those
places where the authority of the Church is exercised for various areas of the
Church.”384 The Church hierarchy in India as well needs to feel challenged
by this orientation of Pope Francis, to broaden the opportunities for a
stronger presence of women at various levels of functioning in the Church.
The Catholic Bishops’ Conference of India recognized the need of
exercising their pastoral responsibility towards women in a manner right
from 1974. As the first step towards the dignity and vocation of women in
the Church and society they decided to give special importance to women in
the field of education, formation and leadership. In 1979 while reviewing
their set goals they realized that the status of women in the Church and
society need to be given continued support and consideration.385 In 1984,
while speaking about the major challenges of the contemporary society they
brought before the grand assembly once again the plight of women who are
still deprived of their rights in every sphere of life. They were concerned

383
FRANCIS, “Latin America: Pope Says No to ‘Ever-present Temptations,” in
https://zenit.org/articles/celam-pope-says-no-to-ever-present-temptations, accessed on
10/01/2020.
384
A. SPADARO, “Interview with Pope Francis,” in
http://www.vatican.va/content/francesco/en/speeches/2013/september/documents/
papa-francesco_20130921_intervista-spadaro.html, accessed on 05/12/2019.
385
Cf. D. H. DESOUZA, (ed.), Final Statements of the General Body Meetings of
Catholic Conference of India, CBCI Centre, New Delhi 2002, 61.
105
about the discrimination of women in the family, society, and place of work
and the violence against women recurrently cited in the media.386
The 28th General Assembly of CBCI held in 2008 took up the theme
“Empowerment of Women in the Church and Society” for discussion,
marking a new beginning for the women and men of the Catholic Church in
India. In this General Assembly, six women speakers addressed the bishops
on the theme of ‘Empowerment of Women in the Church and Society’ and
enlightened them of women’s difficulties in all the areas of life from
women’s point of view. Having come to know the stories of violence both
societal and domestic of women, the CBCI observed that collaborative
partnership between women and men as well as clergy and laity needed to
be renewed by giving due representation to women in the parish and
Diocesan Pastoral Councils, Diocesan Finance Committee and similar
structures. Therefore, women’s capacities are to be trapped in the
administrative and executive roles and also in the theological, liturgical,
pastoral and missionary apostolates of the Church.387
4.3.7.1 Implementation of a Gender Policy
The Church has to study well the causes of gender discrimination and
the possibility of overcoming them in the light of the vision of Christ and
need to formulate a gender policy in all levels, especially in the parish level.
The local Church has to emphasize both women and men to grow in the
image and likeness of God and deepen their sense of dignity as God’s
children who form a community of equals. The first step towards this is a
change in the mind-set of people so that they may treat one another with
respect and dignity. Creating a gender Church by giving women their due
rights and by making sure that all the structures and activities of the Church
to be gender balanced. The gender policy of the Catholic Church approved
by the bishops of India in 2009 is innate potential to transform themselves.
The policy affirms that empowerment of women is central to gender
equality, which is to be incorporated in all the structures, policies and
programme of the Church.388 The policy is to be implemented in the
following areas:

386
Cf. D. H. DESOUZA, (ed.), Final Statements of the General Body Meetings of
Catholic Conference of India, 91.
387
Cf. CATHOLIC BISHOPS CONFERENCE OF INDIA, Statement of the 28th
CBCI Plenary Assembly: Empowerment of Women in the Church and Society, 13th -20th
February, Jamshedpur 2008, 10-12.
388
Cf. CATHOLIC BISHOPS CONFERENCE OF INDIA, Statement of the 28th
CBCI Plenary Assembly: Empowerment of Women in the Church and Society, 12.
106
 a. Women and Family
Family is the foundation of the Church and society. Equality of
husband and wife is a gift and a right coming from God. Thus, the Church is
committed to preserve the sanctity of marriage and the mutual self-giving of
both husband and wife by making them aware of the spirituality of conjugal
relationship. To achieve this goal, marriage preparation courses are indeed
very helpful. Topics such as gender equality, power sharing, promotion of
mutual responsibility, accountability and transparency, sharing the
household chores to overcome division of labor, skills for effective
parenting, equal dignity and treatment for girls and boys in the families,
equal rights of property for sons and daughters, culture of respect and care
for parents and elders of the household are to be dealt with the couples
during the marriage preparation courses.
The Church has to fight to abolish dowry systems389 so as to avoid
violence and abuse against women in the family. Dowry system generates
lots of inequality in the family as well as in the society.390 Most of the
people are involved in dowry system, weather they belong to upper class
families or lower class, educated or illiterate. The greed for dowry is
increasing day by day. It affects the mental and physical health of a person
who is being compelled for giving dowry for their daughter’s well- being.
Even the value of a girl is decided by the amount of dowry she has with her.
If the dowry is not fulfilling the demands, after the marriage the girl is not
treated well by their in-laws and can be beaten to death. Many of the parents
do not wish to have daughters because of the dowry. And it still remains an
evil in the Indian society among the Christians and non- Christians as well.
Therefore, the Church has an important duty to abolish this system from the
society.

389
The dowry system is an ancient Indian tradition. Our ancestors used it to help
their daughter to settle in her in-laws’ home. But nowadays it is used as a business deal.
The groom’s side use it as a price of their son. They demand various articles for their son.
But this is not a right tradition for bridegroom side. It puts a lot of burden on them. They
feel that the birth of a girl in our society is a curse. The time has come to abolish this
system. Our society is getting more educated than earlier, but their thinking is unchanged.
Most of us are not ready to reject dowry system. This is not even a part of Islam. Our
ancestors were just inspired by our neighbours and took all their cultures and traditions as
their own. Times have changed and the dowry system should be banned all over the
country. And after that even if any family demands it, then they should be strictly punished
by the government. Cf. M. KHAN, “The Evils of the Dowry System,” in The Nation,
https://nation.com.pk/11-Apr-2017/the-evils-of-the-dowry-system, accessed on 11/02/2020.
390
Cf. CATHOLIC BISHOPS CONFERENCE OF INDIA, Statement of the 28th
CBCI Plenary Assembly: Empowerment of Women in the Church and Society, 12.
107
 b. Women and Education
Education can be used as a medium to strengthen gender equality.
High quality educational interventions can change the mind-set of people.
Therefore, the Church India has to integrate gender awareness programme
in its formal and non-formal education systems. This may inspire all who
are associated with the educational policy of the Church to adopt gender
sensitive behavior. The Church can facilitate educational opportunity to
women and men of the marginalized group at all levels with a special focus
on women and girls. The strategies could be as compulsory and free
education education of girl children in the Catholic schools, reducing the
gender gap in secondary and higher education, introducing and maintaining
co-education for healthy development of girls and boys, opposing child
labour, encouraging girls to get qualified in special skills especially in
information technology and educating women and men of their legal and
constitutional rights.391
c. Women and Social Participation
Recognizing the role of women in building up societies is one of the
major tasks of the Church today. Though women contribute much to the
economic growth with their small-scale productions, poor participation in
the political structures where decisions are made with regard to the use of
these resources keep them in dim.392 Hence, it is important to equip women
with the necessary knowledge and skills to participate in the governance of
the country. Working women’s wages or salaries remain as a major source
of income for many families. Therefore, just wages must be paid to the
women employed in the Church run institutions. Pope Francis in his EG
highlights the need to promote the responsible involvement of the laity,
often kept away from decision-making by an excessive clericalism.393He
calls for greater participation by women in the Church at all levels of
decision-making. While the Church acknowledges the indispensable

391
Cf. CATHOLIC BISHOPS CONFERENCE OF INDIA, Gender Policy of the
Catholic Church of India, 18-20.
392
In the 1stLok Sabha there were only 4.4 percent of women participants. Though
the percentage of women as Members of Parliament have increased over the years (10.8
percentage now) it is still lower in comparison to the worldwide average of female
representatives in national parliaments which is 19.3 percentage and it places India at the
lower end of the scale. The Women’s Reservation Bill passed by Rajya Sabha in March
2010, is still pending in LokSabha. The proposes to reserve one-third of the seats (33
percentage) in LokSabha and state legislative assemblies for women. Cf. N. S. ROY, “For
Indian Women, a Long Wait for Equality in Parliament,” in The New York Times, 3 January
2019.
393
Cf. EG 102.
108
contribution which women make to the society he adds that there is a need
for still broader opportunities for a more incisive female presence in the
Church.394Though he repeats his predecessors’ firmly stated position that
the ordination of women is a closed subject, he acknowledges that the
growing role of women in society has raised profound and challenging
questions which cannot be lightly evaded.395
The familiarity with the tribal cultures of northeast India had made S.
Ferrando aware of the status of tribal women in society. He knew that the
women could play active roles in family as well as in social life.396 He could
read in them great potentialities for evangelization and catechesis in the
rural areas. In the midst of World War II, the Church in northeast India
experienced great misery. There was a big regression in the condition of the
girls in the region especially after the war. There were many dangers lurking
around for the girls in general and they had to be helped. The European
sisters could not easily adapt to the climate and master the languages of the
people. One of the new initiatives launched by S. Ferrando in the region was
the care of girl children. There was an urgent need of sisters who would
understand and help the girls, visit the villages and instruct the poor and
neglected women as well as children.397 He made use of the abilities of local
women to solve this urgent need of the region. Thus, he founded the
Congregation of the Missionary Sisters of Mary Help of Christians. 398 They
became a community of missionary disciples who going forth in the joy of
the gospel to spread the message of love and the mercy of God.
4.3.8 Practical Implications for the MSMHC in their Preferential Option
for Women
In making disciples, one should be constantly reminded of the way
Jesus Christ conducted His earthly ministry. He was on mission with a very
specific goal in mind. He called twelve disciples to be with Him and enter
into a relationship with them teaching them everything that they need to
know to continue His ministry. He also sent them out as the Father had sent
Him into the world (Jn 20:21). It is important for the Missionary Sisters to
keep in mind the aim for their mission. Having seen already how women
suffer violence and are unjustly treated even to the extent that they are
denied their dignity as human persons. Moved by the plight of women,
Bishop Stephen Ferrando, the founder of the Missionary Sisters, willed that
394
Cf. EG 103.
395
Cf. EG 104.
396
Cf. P. MATHEW, A Man Sent by God, 132.
397
Cf. S. FERRANDO, “Mission Report,” in Copia Publica, vol. 5, 1453.
398
S. FERRANDO, “Mission Report,” in Copia Publica, vol. 4, 1261.
109
all the apostolic works of the Congregation, be it mission ad gentes,
catechesis or works of charity, their preferential option shall be for women,
girls, and children in villages and rural areas.399
Evangelization and works of charity, on behalf of women, girls,
children, orphans, infants, widows, the sick, and the aged flow from the
charism of the Missionary Sisters and the vision of the founder for the
congregation.400 Missionary Sisters commit themselves to build human
communities imbued with the values of the Kingdom envisaged in the
Scriptures and the teachings of the Church. As Jesus inserted himself into
the world of human sufferings to give life and love to the poor,
discriminated and oppressed, the Missionary Sisters get into the lives of the
poor, especially women, girls and children in villages and rural areas and
help them to live a dignified life in society and find the vocation proper to
their lives. In all that they do, the Sisters represent Christ and his love for
them.
4.3.8.1 Gospel Proclaims the Dignity of Women
Through the proclamation of the gospel the Missionary Sisters bring
awareness to women and men of their God-given dignity. They come to
know more and more about the liberator God who created the human beings
as male and female with equality and dignity. The morale of Indian women
who experience discrimination in every sphere of life can be boosted
through the presentation of Biblical models of women like Deborah, Jael,
Judith, Esther, and Miriam in the Old Testament and Mary, the mother of
Jesus in the New testament. Inspired by the motto of the founder, ‘An
Apostle of Christ’ and motivated by the missionary zeal of St. Paul who
said, “Woe to me if I do not preach the Gospel (1 Cor 9:16), the Missionary
Sisters all the more proclaim Jesus as the missionary of the Father and a
liberator God. The Sisters are to invite women, men, girls and children,
young and old, poor and rich to believe in God and experience God’s
unconditional love in their own lives as members of the Church.
The instances of transformation attained by women and men who
encountered Jesus in the gospel becomes the agents of transformation in
their families and communities. The Sisters become signs of mercy and
compassion by participating in the lives of women especially in the rural
areas of India in solidarity with their suffering and remain with them as
mothers, sisters and children and help them to be liberated from the clutches

399
Cf. Acts if the 8th General Chapter, 174.
400
Cf. Constitutions 1948, 1 and 2; Constitutions 1960, 1 and 2; Constitutions
2013, 3, 82 and 83.
110
of evil powers and attain salvation.401 In this way the Missionary Sisters can
become missionary disciples who transform the world by the compassion
and mercy of God. Thus, people may recognize the dignity of all and
acknowledge the contributions of women for the progress of humanity.
4.3.8.2 Family Apostolate Promotes Self-confidence among the Women
Missionary Sisters play an important role in building up self-
confidence and self-dignity in the women whom they come in contact
during the family visit.402 The Sisters during the family visits need to
address to the parents the values of family life. They need to take extra care
to speak about the sinfulness of abortion and female feticide and instill in
them the culture and beauty of human life. It is also very important for the
Sisters to teach the parents particularly to the mothers that not to show
favoritism to sons and instill in them equality and respect for women right
from their childhood. It is in the family that children learn social values and
the mother of the family has a great and significant role to teach them. 403
The Sisters ought to spend much time to council the parents especially
father of the house not to waste their earnings on gambling, drinking,
smoking and other bad habits that cause problem to the joy of the family.
The Sisters with much concern remind again and again on the daily
living based on love, trust, esteem, respect, exchange of ideas, convictions,
values and attitudes of the family to become a spiritual home for the
members. They need to tell the family about the place of prayer and reading
of the Word of God and the faithfulness to sacramental life keeping in mind
that a life lived well in the family is the best way of proclaiming the gospel
for which every Christian is called.404
4.3.8.3 Upholding the Dignity of Women through Parish Activities
Parish is a common platform for the Sisters to interact with the
people. The Sisters help the parish priest to carry on the activities of the
parish in relation to evangelization, catechetical instructions and other

401
Cf. Constitutions 2013, 75, 76 and 87.
402
It is with the heart of a Good Shepherd the Missionary Sisters go to visit
families and reach the message of love and peace in human hearts. They make use of these
visits for faith formation, new evangelization, deepening prayer life of the family members,
instilling popular devotions and helping them to keep away from many social evils that
harm the family and society. See: Cf. S. FERRANDO, “Talk to the Sisters 11 April 1973,”
in E. PAKUMALA, (ed.), From the Heart of a Father, 178; MSMHC, Acts of the Third
General Chapter, 81.
403
Cf. K. H. PESCHKE, Christian Ethics: Moral Theology in the Light of Vatican
II, vol. 1 C. Goodliffe Neale, Alcester 1986, 242.
404
Cf. Directory for Evangelization, 29.
111
activities specially concerning the women and girls.405 The Sisters give
guidance to parish groups like Mission League, Marian Sodalities, Mother’s
Associations, St. Vincent De Paul, and choir groups. The ultimate aim of all
these groups is to help the members to grow in Christian faith, attain
spiritual maturity and make them agents of evangelization in their own
families and neighborhood.406
The Sisters can influence the young boys and girls who are part of
the parish choir and YAC. They motivate these young people to witness
God and Christian values in their own lives and inspire them to help their
friends to cultivate Christian values. The young people can be inspired to
communicate attitudinal changes with regard to women in their own lives
and through them in their families and societies.407 The young people can be
organized to spend their free time in doing charitable activities for the
society so that they do not get into bad habits that destroys them.
4.3.8.4 Compulsory Gender Education
Free and compulsory education for all is constitutional commitment
in India. Even after seventy-two years of independence, ‘education for all’
remains a dream in many part of India. The government has formulated
various programme in the national and regional level to achieve literacy for
all its citizens.408 The overall outcome of education aims at the harmonious
development of human personality. It is a complexed process in the
contemporary world of rapid changes in socio-economic and socio-cultural
lives.409 The educational system of the Missionary Sisters includes both
boys and girls in the rural and urban areas.410 The system of co-education is
an opportunity to educate boys and girls in an atmosphere of gender equality
405
The Missionary Sisters are encouraged to form associations, groups and
movements for women and young people with the aim of forming them and making them
agents of evangelization in their own families and to their companions. See: Cf.
Constitutions 2013, 90.
406
Cf. Constitutions 2013, 105.
407
Cf. E. PAKUMALA, Stephen Ferrando and the MSMHC, 188.
408
As per National Service Scheme (NSS) 71st round report shows the overall
percentage, 75.7 percent male and 62 percent female are literate. In the rural India its 72.3
percent male and 56.8 percent female but in urban India there is a vast difference 83.7
percent male and 78.8 percent female are literate in 2014. GOVERNMENT OF INDIA,
“Literacy and Education,”
www.mospi.gov.in/sites/default/files/reports_and_publication/statistical_publication/social
_statistics/Chapter_3.pdf, accessed on 12/02/2020.
409
Cf. CONGREGATION FOR CATHOLIC EDUCATION, “Religious
Education in Schools Fits into the Evangelizing Mission of the Church,” in Zenith, 8
September 2009; See also: CIC, 795.
410
Cf.Constitutions 2013, 84.
112
and to inculcate in them respect for one another. Through the educational
system, MSMHC Sisters try to achieve gender equality in the society and in
the country. They instill in the students the need to create a society where
men and women, boys and girls would be treated equally, like two
individuals and not two genders. This equality needs to be practiced at
homes, in the schools, offices, etc.
John Paul II in Apostolic Exhortation Familiaris Consortio, teaches
the basic message that human beings are created in the image and likeness
of God and that both men and women are called to live in equal dignity.411
This dignity needs to be promoted in sincere love and appreciation in
family, society and in each culture. The modern world has advanced in
many areas of social life, the Catholic Church teaches not to mingle gender
equality with equality of roles and functions. Both man and woman have
equal rights to work and they have equal accountability in fulfilling their
assigned roles. Men who think that they are superior, need more and more
be educated to acknowledge the worth of women and to consider their
potentialities to be equal to men in the family and in the society.
In Mullieris Dignitatem John PaulII pointed out the necessity of an
anthropological and theological base to deal with the problems in relation to
the dignity of being women and men in the context of the progress made in
the modern world.412 Man and woman are gift to each other as a helpmate, a
partner, another being of his own level to enter into relationship and
together to overcome any difficulties they face in the world (Gen 2:18-25).
Besides academic studies, the Sisters educate the students both boys
and girls the purpose of God’s creating male and female and the roles they
play in the society. That, they are to safeguard their dignity as human
beings. When man injures the personal dignity of woman, he acts contrary
to his own dignity. These will make the girls and boys to grow in human
and Christian values.413 Special care to be taken to train them as effective
Christian leaders and good parents in the family. Parents must teach their
boys to respect girls and consider them as equals. Thus, gender education
must become a necessity in academic curriculum in all the schools of
MSMHC Sisters. This will bring equality and quality in the society, where
all boys and girls and both men and women work together and bring a
positive change in the lives of people.

411
FC 11.
412
Cf. JOHN PAUL II, Apostolic Letter Mullieris Dignitatem, 15 August 1988, in
AAS 80 (1988), 1653-1729, (Hereafter referred as MD).
413
Cf. Constitutions 2013, 105-106.
113
4.3.8.5 Evening/Night Schools for School Dropouts
Around fifty percent of the children between the age of six and
fourteen do not attend school in many northeast India. They are either child
labor or engaged in household activities. According to a study made in
2001-2002, many of the children become school dropouts when they reach
class four and quite many students stop studies after the class ten. A very
small percentage of rural girls reach up to class twelve.414 Through the
service of Evening School/Night School, the Sisters can take special care in
bringing these students, especially girls who discontinue their studies and
give them special coaching according to the syllabus of the Open University
and prepare them to attend examinations. Besides the academic studies
Sisters can think of giving some training on co-curricular activities which
facilitate the growth and development of physical, intellectual, mental and
psychological faculties of young minds.
4.3.8.6 Literacy Programme for Illiterate Women
Missionary Sisters as part of their education programme can include
a better literacy programme for the illiterate women, mainly for the village
women. Lack of opportunities many intelligent women in the villages have
become illiterate. Through the village visits the Sisters can identify them
and bring them to profit a better literacy programme. Learning to read and
write can indeed change life. Besides that, giving them opportunities to
develop their capacities and motivating them to become leaders in the
family and in the society is a great prospect for the future of the women. In
this way we can reduce illiteracy and unemployment in the country.415
Increased literacy improves the society and gives opportunities for women
participation. It develops confidence in women to contribute in the common
activities of the society.
4.3.8.7 Human developmental Programme for Women
John Paul II says, “The obligation to commit oneself to the
development of peoples is not just an individual duty. It is an imperative
which obliges each and every man and woman as well as societies and
nations.”416 Inspired by the founder, who had a special concern for the

414
Cf. CATHOLIC BISHOPS CONFERENCE OF INDIA, All India education
Policy, CBCI Commission for Education and Culture, New Delhi 2007, 9.
415
According to the statistics of the Congregation around 20,000 women profited
from the Literacy Programme run by the Missionary Sisters. Cf. M. MATHEW, Report
from Mariapuram, 18 June 2008, MSMHC Province, Bangalore, 6-7.
416
JOHN PAUL II, Encyclical Letter on Social Concerns Sollicitudo Rei Socialis,
30 December 1987 in AAS 80 (1988), 513-586.
114
welfare of women, girls and children and motivated by the teachings of the
Magisterium, the Missionary Sisters carry out their project of women
empowerment which is mainly directed to the poor in the villages
irrespective of religion and caste. The purpose of this initiative is to enable
the women to help themselves by building on their innate capacities and to
strengthen them to lead a dignified life in society. All these projects are
carried out in pursuit of the salvation of souls, spread of the gospel and
integral development of the human person.417
The Sisters introduce to the women in the villages Self-Help groups
and Micro Finance programme to maintain their economic status. They get
self-employed and earn for their life and for the family. Missionary Sisters
maintain networking with co-operative banks and enable women to get
loans on the security of a few women who assure payment of the amount in
case of non-repayment by the clients in time.418 Many women benefit from
this programme. With the help of the loans, women grow vegetable gardens,
plant trees which bring income to them, rare cattle, weaving clothes, etc.
thus, the women feel wanted and empowered in the society and family. The
witnessing life of the Sisters attract some young women to Christian way of
life, and they express their desire to become Christians along with their
families and friends.419
4.3.10 Revitalizing of the Formation Programme in the Congregation
Bishop Stephen Ferrando, the founder of the MSMHC, was a
missionary of all times. When he took over the diocese of Krishnagar, his
intense desire was to make the name of Jesus Christ triumph in the region.
Within three months of his arrival in Krishnagar, he toured the length and
breadth of his diocese; visited 61 villages and formulated vibrant missionary
plans.420 As a front-line missionary he made use of all available resources
and methods to reach out to the people in the villages. The MSMHC still try
to make their missionary activities in the foots steps of the founder. It is
constant effort from the part of the Congregation that they need pay
417
Cf. Constitutions 2013, 83; MSMHC LITTLE FLOWER REGION, Acts of the
Second Regional Chapter, 16-19 August 2002 (unpublished), 26-2.
418
Cf. J. THADATHIL, A Great Missionary Legacy, 134.
419
In 1997 people of three villages in Andhra Pradesh, India, became Christians
because of the social apostolate of the Sisters. On 8 th December of the same year, Mrs.
Sambrajyam, one of the co-ordinators of Social apostolate received baptism together with
her family in Pasara (Andhra Pradesh). In the village of Mariapuram where the Sisters carry
on Social apostolate witness occasional adult baptism. See: Cf. MARIANIVAS, House
Chronicles of Marianivas, 24 December 2010, Mariapuram.
420
Cf. J. THEKKEDATH, A History of the Salesians of Don Bosco in India, vol.
1, 324.
115
attention the formation of the members in the missionary mind of their
Founder. Missionary formation should be given to every member of the
congregation from the initial formation.
Religious women’s Orders need to adapt and remodel their life
according to the needs of the time and in a way that harmonizes their just
views on contemporary life and the mission they have to accomplish within
their orders.421 Based on this idea of K. Rahner, the Missionary Sisters need
to give much interests on revitalizing their formation programme to adapt
themselves to the contemporary world by remaining faithful to their
founding charism. First foremost the formation strategies have to be
formulated with priorities. Keeping in mind the importance of Word of God
as the key aspect of formation. Which will lead the candidates to have a
very personal experience of the Lord.
The primary objective of the formation process is to prepare people
for the total consecration of themselves to God in the following of Christ, at
the service of the Church’s mission. The charism of the Congregation is a
special gift which the founder has received from God, and it is missionary
evangelization. The Sisters with adequate preparation are to be entrusted
with the task of formation. They should have experience in the mission and
thorough knowledge of the Church teachings. The formators are to be
capable of imparting special love and interest for mission ad gentes,
catechetical instruction and concern for the poor manifested in works of
charity. The candidates should be given opportunities for practical
missionary experiences in the villages.422 Moreover, charism, spirit,
spirituality, traditions and life of the founder with special thrust on the
missionary activities and the history of the Congregation and the life of the
pioneers to be the part of the formation curriculum.
4.3.9.1 Education of the Sisters for the Mission
The Sisters are to be thoroughly imbued with the missionary spirit so
that the preaching of the Gospel to all nations becomes truly effective. The
superiors need to decide well in advance to send sisters for various studies
according to the need of the congregation. Every year each province should
send some sisters for Philosophical and Theological studies to meet the

421
This is without any compromise with the evangelical counsels and the
willingness to accept the cross. It calls for reshaping certain existing practices in the
religious orders so as to enable contemporary women to join religious communities and
make fruitful commitment to Christ and his people. Cf. K. RAHNER, Theological
Investigations, 85-86.
422
Cf. Directory of on-going Formation, 27.
116
requirements of formation, and in view of qualifying the sisters in
theological and spiritual subjects, which is not possible without these
studies.423 As the Sisters are involved in the Social apostolate, it is important
for the sisters to be qualified in social work, psychology, family counseling,
Civil Law, etc.
The various courses that the Congregation offers should have
priority for the formation of mission and its continuity. The Sisters who are
directly involved in the evangelization must be given opportunities for
updating courses, study and reflection. All the renewal programme
organized by the Centre and the provinces like batch meet, meetings of
touring sisters, meetings of sisters involved in Social Apostolate, meetings
of the local superiors, etc. shall have definite MSMHC topics.424 It’s
important to say that, every MSMHC Sister should take personal
responsibility to grow in intimacy with the Lord and also update oneself in
the knowledge of the Founder and his passions for mission.
4.3.9.2 Formation of the Laity in Missionary Discipleship
In the inclusive vision of the Church laity occupy a significant and
irreplaceable role to play in the Church. A good Christian formation should
open the mind and the heart of the lay faithful to the mission, because, as it
is mentioned in the first chapter, “the Pilgrim Church is missionary by her
very nature.”425 Thus, AG sates: “As members of the living Christ,
incorporated into Him and made like unto Him through baptism and through
confirmation and the Eucharist, all the faithful are duty-bound to cooperate
in the expansion and spreading out of His Body, to bring it to fullness at the
earliest (cf. Eph. 4:13). Therefore, all sons of the Church should have a
lively awareness of their responsibility to the work, they should spend their
forces in the work of evangelization.”426The missionary commitment is the
culmination of the long process of the Christian formation.
Local Church leaders are now assuming most of the responsibility
for their Churches. Indigenous catechists, laity, youth and even children are
involved in the mission today. They are also able to adopt new forms of
ministry. The role of laity particularly the contribution of women in the
evangelizing mission of the Church is being emphasized today. Laity being
the major portion of the local Church, by virtue of their baptism has the

423
Cf. THADAVANAL, Empowered to lead: Animation Talks given to MSMHC
Inter-Provincial Council, 21.
424
Cf. Directory of on-going Formation, 81.
425
AG 2.
426
AG 36.
117
privilege and duty to proclaim the Good News and transform the society in
which they live.427 Therefore, formation for the laity in evangelization
would be an ideal proposal for the Congregation. The Sisters collaborate
with the laity in every field of their apostolate. For the quality mission and
for the benefit of the Church, the Sisters may take up this venture and form
the laity. The Sisters through the spiritual formation of the laity, facilitate
their continual growth in communion with Christ. In a systematic catechesis
the Sisters can teach them doctrines of the Church and this doctrinal
formation will enable them to explain to the world the reason for their hope.
A proper formation of a social conscience, especially in the Church’s social
teaching is also should be the part of the formational schedule. Thus, an
integrated program of formation that cultivates the human values and skills
necessary for the lay faithful’s apostolic activities.
4.3.9.3 Centre for the Missionary Formation
Every formation house must be a center for missionary formation.
As it said earlier, from the initial formation the candidates need to be taught
the theology of mission and its implications for the missionary life. Besides,
the Congregation has specially set up Ferrando Institute of Spirituality for
the renewal and missionary formation of the Sisters. The Congregation was
founded in answer to the crucial need of the time, to take care of the integral
needs of the local people. It is the responsibility of the members to preserve
the original charism, spirit, spirituality and traditions given to the
congregation by the founder. The principle objective of the center is to
equip the members of the congregation for a more effective mission and to
ensure an authentic living of the spirit of the congregation.428 The main aim
of the institute is to help the congregation to acquire a deep and up-to-date
knowledge of all the matters related to the congregation through systematic
study, research, publications, seminars and courses on founder, charism,
spirit, spirituality, traditions, history of the congregation, catechesis,
education, constitutions, formation, evangelization, social apostolate, etc.
The courses offered are open to all the sisters in the congregation.
The programme should be announced well in advance in the newsletter of
the Institute. Superiors at central, provincial, and local levels shall
encourage the sisters to take part in courses offered in this institute and give

427
Cf. THADAVANAL, Empowered to lead: Animation Talks given to MSMHC
Inter-Provincial Council, 22.
428
Cf. Directory of on-going Formation, 82.
118
them all the assistance needed.429 The institute can also offer opportunities
for the lay people to get trained in the MSMHC way of evangelization.
Missionary Animation Centre is another means for the Missionary
animation for the Sisters. The centre is meant to prepare the Sisters and lay
collaborators for effective mission. This offers ample opportunities for the
Sisters and the lay people for equipping themselves with the knowledge and
experience of mission. Besides, the centre facilitates the Missionary Journal
of the Congregation. This missionary magazine helps the Sisters to preserve
the missionary vibrancy of the Sisters and to be conscious of the urgency of
the mission. Sisters who are competent contribute scholarly articles
concerning theology, missiology, catechesis, and other current issues of the
time.430
4.3.10 Evangelization and Human Promotion
Human promotion can include the issues of justice, peace and
solidarity. Actions for justice and participation in the transformation of the
world are integral parts of evangelization. They are meeting ground for both
Christians and non-Christians as well, a place reserved for dialogue and
solidarity, a sign of authentic love for humanity, which is at the center of the
gospel message.431 When we speak about human promotion, we can say it
as liberation of human beings from all that holds them in oppressive
conditions, so that they enjoy the full dignity as children of God. It involves
an integral development of the people and the values they possess.432
According to Pope Paul VI, “Evangelization loses much of its force and
effectiveness if it does not take into consideration the actual people to whom
it is addressed, if it does not use their languages, their signs and symbols, if
it does not answer the questions they ask, and if it does not have an impact
on their concrete life.”433
Hence, the mission of the Church is to keep in mind the needs of the
people and the signs of the times. The marginalized were the epicenter of
Jesus’ mission. The Church has to identify with the marginalized, the
unorganized laborers, the orphans, the people who lack the basic needs of
human living, etc. When each individual Christian community becomes
instrument for the liberation and promotion of the human dignity, we can
say that they are truly disciples of Christ. Benedict XVI says, “The whole

429
Cf. Directory of on-going Formation, 85.
430
Cf. Directory of Evangelization, 25.
431
Cf. F. A. OBORJI, Concepts of Mission, 22-23.
432
Cf. F. A. OBORJI, Concepts of Mission, 23.
433
Cf. EN 63.
119
Church, in her being and acting, when she proclaims, when she celebrates,
when she performs works of charity is engaged in human promotion.”434
Therefore, Church in the contemporary world, as she reflects on and
peruses her mission of salvation, cannot neglect becoming actively involved
in the efforts for human promotion, justice and peace. Evangelization and
promotion of the human person concerns the salvation of the total person,
soul and body. Evangelization of the Church is bringing the good news into
all sections of humanity and through it transforming humanity from within.
To accomplish this mission the Church must search out the signs of the
times and interpret them in the light of the gospel, thus responding to
persistent human questions. To know the needs of the society and to respond
to them is also the mission of the Church. The Church need to have a greater
solidarity with their contemporaries, especially the poor and the
underprivileged, compelled religious men and women to be more actively
involved, sometimes even in the working world and in politics. We need to
train our people to be part of nation building. Christians through their
witness of life among their partners in the workplaces, neighborhood, can
influence unity and oneness. Together with Pope Francis we can come
together in dialogue in a framework of plurality in order to build a fraternal
civilization for authentic human promotion. He says, “Those who are
committed to the defence of the dignity of persons can find in the Christian
faith the deepest arguments for this commitment.”435 In today’s world we
witness lots of war and violence, terrorism has its rampant all most all over
the world, a fraternal dialogue can be the need of the hour to show the
importance of life and fraternity. The Church has to give special attention to
the human needs of the refugees and immigrants.
4.4 CONCLUSION
Mission of the Church is to establish communion between people,
cultures, religions and ideas and ideologies. In chapter four we have
examined various challenges the Church faces in carrying out the mission as
‘missionary disciples’ and ‘making missionary disciples.’ I have studied the
present scenario of the Church in India based on the framework of the socio-
political challenges, economic challenges, contextual challenges, and also
the overall challenges women in India face today. The Church being
authentic witness to the love of Christ and to the joy of the gospel, dialogue

434
CV 11.
435
R. GOMES, “Pope Urges Fraternal Civilization for Authentic Human
Promotion,” in https://www.vaticannews.va/en/pope/news/2019-01/pope-francis-message-
conference-havana-world-balance.html, accessed on 05.01.2020.
120
can be effective tool for the mission of the Church. As we examined the
Christian presence and Christian life of the Church as community, its
practice of the gospel values of fraternity, equality, justice, compassion, its
relationship with the state and the people of other religions, its approach
towards the poor, its outlook towards environment and environmental
issues, etc. we could comprehend many notable challenges the Church faces
today. Dietrich Bonhoeffer in his book The Cost of Discipleship made a
captivating statement of the demands of sacrifice for true discipleship. He
states, “When Christ calls a man, he bids him come and die.”436 Discipleship
is a call to self-denial and self-sacrificing. He/she lives for Christ and
discipleship costs him everything.
We need many vibrant and committed missionaries to attract the
people to the Church. As Pope Francis demands the Church in India to have
a shift in various areas of the life and ministry of the Church, the proposals
that have formulated above, can bring changes in achieving the purpose of
our mission. So that the Church can have genuine transformation and
identify with the values of the gospel and live the teachings of Jesus our
Master.

436
D. BONHOEFFER, The Cost of Discipleship, 1138.
121
122
 GENERAL CONCLUSION

Vatican II document Ad Gentes has clarified in quite simple and

understanding way Christian mission and its significance. “Mission is the
term often given to those undertakings by which the heralds of the Gospel
are sent by the Church. They go forth into the whole world to carry out the
task of preaching and planting the Church among the peoples or groups who
do not believe in Christ.”437 This teaching of Vatican II has its origin in
Christ’s commission to his disciples, “Go, therefore and make disciples of
all nations. I will be with you” (Mt. 28:19-20). It confirms the missionary
nature of the Church as well. Therefore, we come to the conclusion that the
basis of the Church’s missionary nature has a divine intervention in fervour
of all humanity and leading them to salvation in Jesus Christ. The Church in
all her missionary activities makes visible the presence of Christ to all
peoples. Above all Christians are called to witness Christ to the entire
world.
In the Post-Vatican views on mission of the Church, Pope Paul VI
made it clear that the mission of the Church is not limited to preaching or
ministries of the literal Word. Instead, the gospel should affect the whole
person, ones’ criterion of judgement, determining values, point of interests,
line of thoughts, sources of inspirations and life itself.438 Pope John Paul II
in RedemptorisMissio defines mission within the three concrete situations in
which the Church’s evangelizing activities are carried out in the modern
world. Mission ad gentes, pastoral activity, and new evangelization are the
three concrete situations where the Church directs its various activities.439
Pope John Paul II is trying to give new directions to the evangelizing efforts
aimed at tackling the rising situations in the field of evangelization for all
the baptized who have lost a living sense of faith and living a life far from
Christ and his gospel.
Shift to new evangelization does not mean the previous ones were
inadequate or ineffective. Rather, it indicates that today the world faces new
challenges which requires new zeal, new methods and new expression. New
evangelization is a renewed method for the missionary activity of the
Church in our modern world.440 In this research we see that Pope Francis
has made a paradigm shift in his approach to new evangelization. In his

437
AG 6.
438
Cf. EN 19.
439
RM 33.
440
Cf. F. A. OBORJI, Concepts of Mission, 12-14.
123
Apostolic Exhortation Evangelii Gaudium, he has described many ways of
being Church today, variety of ways to engage in the mission of the Church.
We can say that he has broadened the perspectives of new evangelization in
such a way, better expressed by the concept if missionary discipleship. In
virtue of baptism all the people of God have become missionary disciples.
Therefore, every Christian is a missionary disciple. Church is better
addressed as the community of missionary disciples going forth beyond
boundaries. In my thesis I have tried to study the motive of mission and
discipleship which is seen today as the Mission Project for every Christian
proposed by Pope Francis.
As I have come to the end of this thesis, I would like to conclude it
by recalling the rich experience of learning. The significant factor in this
research is that we are all saved by God our Creator and we are called to
witness this salvation to the whole world. Christians have a baptismal
obligation to become missionary disciples and go forth as a community of
joyful disciples witnessing the joy of the gospel. The whole thesis can be
summarized in three points.
MISSION AND DISCIPLESHIP
From the initial evangelization to recent times, the Church has
experienced lights and shadows in all its undertakings. Despite its
weaknesses and human failings, the Church enjoys a high degree of trust
and credibility among the people. Church has been the dwelling place of
people bound together as family and home for the poor. Today the
progresses in science and technology has growing impact on society.
Drastically changing means of communication, the way we work, our
housing, clothes, methods of transportation and even the quality of life itself
is influenced by the technology. Science has generated changes in the moral
values even faith in God.
Therefore, the great task of safeguarding and nourishing the faith of
the People of God is very urgent. We need to constantly remind the faithful
that by virtue of their baptism, they are called to be disciples and
missionaries of Jesus Christ. On this ground, the Church is called to a deep
and profound rethinking of its mission with evermore fidelity and boldness
in the new circumstances. We need to renew and revitalize the newness of
the gospel and lead the people of God to a personal and community
encounter with Jesus Christ for the formation of authentic disciples and
missionaries in our Christian communities.
According to Lumen Gentium, everyone is included in the salvation
offered by Christ through his Church. Hence, the call to holiness is not
124
limited to religious alone but it is indeed a universal call, inclusive of all
baptized Christians.441 The religious are specially chosen and gifted with the
Holy Spirit. They are called to be the living signs of Christ in the Church
and for the whole world. Our call to Christian life and to the religious life is
a call to discipleship. As disciples of Christ we are called to go beyond
ourselves, our communities, and the safety of our comfort zones and to
become witnesses of Christ’s love and mercy. It is the work of the Spirit to
bring unity among all people and makes the Church a sign of communion.
The communion of peoples and cultures further leads to witness and
transformation of the society.
MISSIOLOGICAL DEBATE ON MISSION AND DISCIPLESHIP
From the missiological debate on mission and discipleship among the
teachings of other Churches and contemporary authors I came to know that
discipleship is the core of Christian life and a Christian disciple is always a
missionary. Orthodox Church teaches that the beginning point of
discipleship is baptism and it is a privilege and an obligation for every
baptized to become missionary. A true disciple exemplifies the master and
remains in union with him. In many parts of the world Christianity is
divided. Vatican II intimately connects the call to Christian unity to the
Church’s mission so that all Christians may live under the umbrella of Jesus
the Master.442 All the baptized are called upon to come together in one flock
to bear unanimous witness to Christ before the nations. Orthodox Churches
makes it clear in the light of incarnation, that mission is a life-giving witness
to all humanity so that all can benefit the saving grace of God. Unitatis
Redintegratio speaks in favour of improved relations and mutual acceptance
of all. Division among Christians challenges, and give oppose the mind of
Christ, scandalizes the world, and damages the witness of preaching of the
gospel to every creature. The goal of Protestant Churches is thorough
Christianisation of life by means of baptism. At the same time crisis,
divisions, and dissolutions are contrary to the unity of the Church. Protestant
Churches increased because of the problem of rivalry experienced by
various denominations.
WCC was formed for Christian unity. Unless the Churches maintain
unity, it is impossible to speak about one Church, One baptism, One
mission. WCC through various General Assemblies and other conferences
call upon the Churches to build unity and stay together to establish the
Kingdom of God. The constitution and rules of the WCC states that the

441
LG 12-17.
442
AG 6.
125
primary purpose of the fellowship of Churches is to call one another to
visible unity in one faith and in one Eucharistic fellowship, expressed in
worship and common life in Christ, through witness and service to the
world, and to walk towards unity in order that the world may believe.443
WCC document, ‘Together Towards Life’ emphasizes the mission of
working together for the fulness of life. The Arusha World Mission
Conference integrated two categories of tasks, disciples and missionaries
and strengthened the command of Jesus to make disciples of all nations,
proclaim the good news to the whole creation, to be witness to the ends of
the earth (Mt. 28:19; Mk 16:15; Acts 1:8).444 As disciples of Jesus,
individually and collectively, we are called by our baptism to be active
collaborators with God to transform the world.
Catholic theologians consider missionary discipleship as innovative
method to continue the mission of the Church. A. Gittins gives three
concepts to discipleship. First: Christian discipleship is God’s work. It is the
work of God being done by his people for the good of the humanity. Which
requires lots of commitment from our part. Second: discipleship is
evangelization. Evangelization is whatever Jesus does as he incarnates
Missio Dei. He brought the mission of the Triune God down to the earth.
Since Jesus calls people to become his disciples and do what they have seen
him do, we can say that discipleship is evangelization. Third: discipleship is
mission. Jesus came to do the will of God on earth. “My food is to do the
will of the one who sent me and complete his work” (Jn 4”34). Jesus wanted
to continue his mission throughout the whole world and so he called and
sent disciples to whole world.445 We have to become true disciples of the
Lord, authentic Followers of Jesus who would dare to go out and engage the
world with the overflowing joy of the Gospel. Missionary discipleship leads
to prophetic witness, to discern the signs of the time, to offer creative
prophetic stances, to see possibilities in this time of mass migrations, to
learn from those on the margins of the society and to recognize their
potentials as missionaries.
Protestant theologians emphasizes on the Word of God and
preaching of the Word. Therefore, a Christian must learn and obey the bible
for his or her salvation. The primary task of a Christian is to know and to

443
Cf. O. F. TVEIT, “Walking Together, Serving Justice and Peace,” in The
Ecumenical Review, 70/1 (March 2018), 5-17.
444
Cf. K. KIM, “Mission after the Arusha Conference on World Mission and
Evangelism, 2018,” 413-414.
445
A. GITTINS, Called to be Sent: Co-missioned as Disciples Today, Wipf and
Stock Publishers, Eugene 2017, 25-32.

126
obey the scriptures as God’s infallible word to him or her. They consider
mission as the command of Christ to go to the whole world. A Christian
disciple is not merely one who knows and understands the Word of God
well, but he believes and thus obeys and practices what he knows to be true.
A true disciple faithfully connects himself to a Church that champions the
teaching, understanding and obedience to the Word of God. Thus, we see
protestant missionaries are so exceptionally skilled and effective in their
preaching and teaching.
Indian authors have a different approach to missionary discipleship.
They do not express anything directly on missionary discipleship. But they
make a shift in expressing the concept of missionary discipleship:
inculturation, witness and dialogue. M. Amaladoss conforms that,
inculturation is a process for the transformation of the life of a community
of believers, in which the Good News becomes the core element of their
faith and culture. The whole of the human race has the same origin and
same destiny and we cannot separate the bond of unity based on creation by
sinful divisions. F. Wilfred beliefs that, people with their different cultures
and religions meet and encounter to strengthen this unity, through which we
realize God’s providence, His manifestations of goodness and His saving
designs extends to all men.446Witness of life is fundamental for Christian
life. India has a fast-growing population and the Christians form a very
small minority. And yet the contribution of the Church towards the building
up of the nation has been significant. The world places greater confidence in
witnesses than in teachers. Just like joyful disciples of Christ, any person
who is inwardly transformed by the power of the gospel radiates joy,
generates enthusiasm, manifests inner strength, builds up relationships,
changes hearts, prompts courage, transforms society, and launches
communities towards God.
Dialogue is an important means to mission. J. Kuttianimattathil states
that one must have a dialogical attitude, with openness, respect, humility,
readiness to affirm truth wherever it is found, readiness to learn from other,
etc. One has to be conscious of the activity of the Spirit in others, and the
way the Spirit is leading them. True interreligious dialogue on the part of
the Christian is to sustain the desire to make Jesus Christ better known,
recognized and loved.447 One of the key emphasis of FABC is that, dialogue

446
Cf. F. WILFRED, Sunset in the East? Asian Challenges and Christian
Involvement, 150.
447
Cf. J. KUTTIANIMATTATHIL, Practice and Dialogue of Interreligious
dialogue, 563.
127
in India needs to be examined in three inter-related spheres, namely with the
cultures, with religions and with the poor.
T. Menamparambil says that, in India we need to think of offering
the gift of the gospel amidst the challenging situations, which include
religious pluralism and emergence of fundamentalism; politicization of
religion; an awakening of the masses and criminalization of politics; falling
ethical standards as against increased alertness against injustice, continued
domination by the stronger communities and the mobilization of the Dalits;
an invasion of a consumer-culture and a reassertion of ethnic identities,
cultures, and reginal differences, harassment of women; youth power and
exploitation of young people for political ends; child labor; evasion of land
reforms; threat to tribal lands; etc.448 This is what I think as Pope Francis’
new evangelization, a call for each missionary disciple to go out to the
peripheries of the world.
PASTORAL AND MISSIOLOGICAL IMPLICATIONS
At the end of the thesis, the research has given some pastoral and
missiological implications for missionary discipleship for the missionary
transformation of the Church. The entire Church has a vocation to make a
change in its approach to mission. In the renewal of the Church, unlike
many of his predecessors, Pope Francis has an approach of openness, he
makes the Church a home with open hearts.449 He dreams of a Church
whose doors are open and welcomes everyone, irrespective of differences.
Church must become instruments of liberation, healing, peace and harmony
in the world. Church must have positive impacts in promoting inclusive
existence, openness to dialogue with all human beings of good will,
compassionate in pastoral approach to those who are marginalized in the
Church and in the wider society, and willingness to listen to all including
those who oppose the views of the Church. So that the Church can discover
the human face of Christ.
To be relevant in a fast-changing world, the Church cannot just cling
on to an ideal past. Today, five and a half decades after the Second Vatican
Council, we need to assume a holistic attitude to integrate the rootedness in
the past with an openness to the present and a commitment to the future.
The Church must show readiness to dialogue with cultures, with life of the

448
T. MENAMPARAMBIL, www.fabc.org/offices/oc/Documents/THOMAS%20
MENAM-Pastoral%20Challenges.pdf, accessed on 22/10/2019.
449
Cf. J. PUTHENPURACKAL, “Pope Francis: the ‘How’ and ‘Why’ of His
Impact,” in K. PADIKATTU, (ed.), Pope Francis: His Impact on and Relevance for the
Church and Society, Christian World Imprints, Delhi 2018, 337-347.
128
people. Holiness of the Church is very important and powerful requirement
to witness Christ in the ordinary circumstances of life. We are all invited to
live our Christian faith and Christian identity in this multicultural world
with respect towards other religious traditions and people of other faith.
The pastoral heart of Bishop Ferrando, the father and founder of my
beloved Congregation, had this openness, in his mission of evangelizing
Northeast India. He often went out with an open heart to embrace the poor
in the villages, to comfort them in their solace, to accompany them in their
miseries. He had a special predilection for the poor, women, children and
the homeless. He realized that women play a great role in faith formation,
especially in families. As women of northeast India play a key role in
society, Ferrando included women as active collaborators in the mission. He
founded the first Indigenous Women Religious Congregation in northeast
India, to enter into the world of women and to influence the society for
better changes.
The Congregation of the Missionary Sisters of Mary Help of
Christians had a very humble beginning. It began in the peripheries of
northeast India, with the persons from the peripheries to go to the
peripheries as joyful missionaries carrying the joy of the gospel. In
accordance with the mind of the founder preaching, teaching and healing
make the essential elements of the charism of the Congregation which is
broadly stated as mission ad gentes. The missionary apostolates of the
Sisters continue to bear witness to Christ and his message in various parts of
the world. In many parts of India Christians face persecution and obstacles
in carrying out direct evangelization. In these difficult situations only
authentic Christian witness and openness to the situations can influence and
bring transformation in the societies. It is to say that the very purpose of
discipleship is mission itself that every Christian is a disciple of Christ and
has the obligation to make disciples for Christ.

129
130
 BIBLIOGRAPHY

SOURCES FOR THE STUDY

1. THE SACRED SCRIPTURE

THE HOLY BIBLE, The Revised Standard Version, Catholic Edition for
India, Asian Trading Corporation, Bangalore 2010.

2. CATECHISM OF THE CATHOLIC CHURCH AND CODE OF

CANON LAW

Catechism of The Catholic Church, Geoffrey Chapman, London 1994.

Codex Iuris Canonici, Libreria Editrice Vaticana, Vatican City 1983.

3. CHURCH DOCUMENTS

3.1 CONCILIAR DOCUMENTS

VATICAN COUNCIL II, Declaration on the Relation of the Church to Non-

Christian Religions Nostra Aetate, 28 October 1965, in AAS 58
(1966) 740-744.

--------------, Decree on the Missionary activity of the Church Ad Gentes, 7

December 1965, in AAS 58 (1966), 947-990.

--------------, Dogmatic Constitution on Divine Revelation Dei Verbum, 18

November 1965, in AAS 58 (1966), 817-830.

--------------, Dogmatic Constitution on the Church, Lumen Gentium, 21

November 1964, in AAS 57 (1965), 5-112.

--------------, Pastoral Constitution on the Church in the Modern World,

Gaudium et Spes, 7 December 1965, in AAS 58 (1966) 1025-
1120.

--------------, Dogmatic Constitution Sacrosanctum Concilium, 4 December

1963, in AAS 56 (1964), 97-134.

131
--------------, Decree on thePastoral Office of Bishops in the Church Christus
Dominus, 25 October 1965, in AAS 58(1966), 673-701.

--------------, Decree on the Adaptation and Renewal of Religious

LifePerfectaeCaritatis, 28 October 1965, in AAS 58 (1966),
702-712.

--------------, Decree on Ecumenism Unitatis Redintegratio, 21 November

1964, in AAS 57 (1965), 90-107.

--------------, Decree on the Means of Communication Inter Mirifica, 4

December 1964 in AAS 56 (1965), 145-157.

--------------, Declaration on Religious Freedom Dignitatis Humanae, 7

December 1965, in AAS 58 (1966), 926-946.

--------------, Decree on the Apostolate of the Laity Apostolicam

Actuositatem, 18 November 1965, in AAS 59 (1966), 837-864.

--------------,Declaration on Christian Education Gravissimum Educationis,

28 October 1965, in AAS 58 (1966), 728-739.

3.2 PAPAL DOCUMENTS

BENEDICT XV, Apostolic Letter Maximum Illud, 30 November 1919, in

AAS 11 (1919), 440-455.

PIUS XI, Encyclical Letter Mortalium Animos, 6 January 1928, in AAS 20

(1928),

JOHN XXIII, Encyclical Letter PaceminTerris, 11 April 1963, in AAS 55

(1963), 257-304.

--------------, Encyclical Letter, Mater et Magistra, 29 June 1961, in AAS 53

(1961) 401-464.

PAUL VI, Encyclical Letter Humanae Vitae, 25 July 1968, in AAS 60

(1968), 481-503.

--------------, Encyclical Letter EcclesiamSuam, 6 August 1964, in AAS 56

(1964), 611-612.

132
--------------, Apostolic Exhortation Evangelii Nuntiandi, 8 December 1975,
in AAS 68 (1976), 6-76.

JOHN PAUL II, Encyclical Letter Redemptoris Hominis 4 March 1979, in

AAS 71 (1979), 270-289.

--------------, Apostolic Exhortation Catechesi Tradendae, 16 October 1979,

in AAS 71 (1979), 1277-1340.

--------------, Apostolic ExhortationFamiliaris Consortio, 22 November

19881, in AAS 74 (1982), 81-191.

--------------, Apostolic Letter Mulieris Dignitatem, 15 August 1988, in AAS

80 (1988), 1653-1729.

--------------, Encyclical Letter on Social Concerns Sollicitudo Rei Socialis,

30 December 1987, in AAS 80 1988, 513-586.

--------------, Post-Synodal Apostolic Exhortation Christifideles Laici, 30

December 1988, in AAS 81 (1989), 393-521.

--------------, Encyclical Letter Redemptoris Missio, 7 December 1990, in

AAS 83 (1991), 249-340.

--------------, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 25

March 1992, in AAS 84 (1992), 657-804.

--------------, Apostolic Exhortation Ecclesia in Africa, 14 September 1995,

in AAS 88 (1996), 5-82.

--------------, Encyclical Letter Ut Unum Sint, 25 May 1995, in AAS 87

(1995), 921-982.

--------------, Encyclical Letter Evangelium Vitae, 25 March 1995, in AAS 87

(1995), 401-522.

--------------, Post-Synodal Apostolic Exhortation Vita Consecrata, 25

March 1996, in AAS 88 (1996), 377-486.

--------------, Apostolic Exhortation Ecclesia in Asia, 6 November 1999, in

AAS 92 (2000), 449-528.

133
--------------, “The Task of the Latin American Bishops,” in Origins 12, 41
(1983), 659-662.

--------------, Omelia della messa celebrata a Shillong per i fedeli

provenienti da tutto il Nord-est dell’India in Insegnamenti di
Giovanni Paolo II, IX/1, Febbraio 4, 1986, 309-311.

--------------, Discourse to the XIX Assembly of CELAM, 9 March 1983, in

AAS 75 (1983), 776-779.

--------------, Pastoral Instruction on the Means of Social Communication,

Communio et progression, St Paul’s, Bombay 1992.

--------------“Human Dignity and Bioethics,” General Audience, 19 April

1995, in L’Osservatore Romano, 20 April 1995, 8-9.

--------------, Discorso in occasione dell’udienza ai participanti all’assemblea

del Pontificio Consiglio per la familgliasul tema, “I compiti
della famiglia nel mondo attuale,” 30 maggio 1983, in AAS 75
(1983), 839-843.

--------------, “Messageri della presenza salvifica di Dio sulle colline e nelle

pianture dell’India,” in Insegnamenti di Giovanni Paolo II,
IX/1, Libreria Editrice, Vatican 1986.

BENEDICT XVI, Encyclical Letter Deus Caritas Est, 25 December 2005,

in AAS 98 (2006), 217-286.

--------------, Apostolic Letter in the form of Motu Proprio on Establishing

the Pontifical Council for Promoting New Evangelization
Ubicumque et Semper, 18 October 2010, in AAS 102 (2010),
788-798.

--------------, “Alla V Conferenza generale dell’episcopato latinoamericano e

dei Caraibi,” 27 May 2007 in AAS 32 (2007), 445-464.

FRANCIS, Encyclical Letter Lumen Fidei, 29 June 2013, in AAS 105

(2013), 555-596.

--------------,Apostolic Exhortation Evangelii Gaudium, 24 November 2013,

in AAS 105 (2013), 1019-1137.

134
--------------, Encyclical Letter Laudato Si’, 14 May 2015, in AAS 9 (2015),
847-945.

--------------,Post-Synodal Apostolic Exhortation Amoris Laetitia, 8 April

2016, in AAS 108 (2016), 311-446.

--------------, Post-Synodal Apostolic Exhortation Christus Vivit, Libreria

Editrice Vaticana, Città del Vaticano 2019.

--------------, Apostolic Exhortation Gaudete et Exsultate, Libreria Editrice

Vaticana, Città del Vaticano, 2018.

--------------, Letter to the Bishops of India Varietas Ecclesiarum, 10

October 2017.

--------------, “Let us Love, not with Words but with Deeds,” in Message of
Pope Francis for the First World Day of the Poor, 19
November 2017.

--------------, “Meditation during the First General Congregation of the XIII

Ordinary General Assembly of the Synod of Bishops,” 8
October 2012, in AAS 104 (2012), 895-909.

--------------, “Homily During the Mass at Lampedusa,” 8 July 2013, in

Insengamenti di Papa Francesco, 1, 2, 2013, Libreria
Vaticana, Città del Vaticano 2014, 22-25.

--------------, Meeting with the Bishops of Brazil, 27 June 2013, in

Insegnamenti di Papa Francesco, 1, 2, 2013, Libreria
Vaticana, Città del Vaticano 2015, 90-102.

--------------, “Audience with Recently Appointed Bishops,” in

L’Osservatore Romano 38, (21 September 2019), 9.

----------, La gioa della missione, San Paolo, Milano 2019.

3.3 PONTIFICAL COUNCIL DOCUMENTS

Catechism of The Catholic Church, Geoffrey Chapman, London 1994.

Codex Iuris Canonici, Libreria Editrice Vaticana, Vatican City 1983,

135
CONGREGATION FOR THE CLERGY, General Directory for
Catechesis, Libreria Editrice Vaticana, Vatican City 1997.

CONGREGATION FOR CATHOLIC EDUCATION, “The Catholic School

on the Threshold of the Third Millennium” 28 December
1997, in Enchiridion Vaticanum, vol. 14 (1994-1995), Edizioni
Dehoniane, Bologna 1980, 63-119.

PONTIFICAL COUNCIL FOR FAMILY, Declaration, “The Family: Gift,

Commitment and Hope for Humanity” 3 October 1997, The
Second International Theological, Pastoral Congress at the
Second World Meeting of the Holy Father with Families (Rio
de Janeiro, 1-3 ottobre 1997), in Enchiridion della Famiglia:
Documenti magisteriali e pastorali su famiglia e vita 1965-
1999, Edizioni Dehoniane, Bologna 2000, 1061-1073.

PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of

Social Doctrine of the Church, Libreria Editrice Vaticana,
Città del Vaticano 2004.

PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE,

Dialogue and Mission 10 May 1984, in AAS 76 (1984), 816-
828.

--------------, Dialogue and proclamation, 19 May 1991, in AAS 84 (1992),

414-446.

CONGREGATION FOR THE EVANGELIZATION OF PEOPLES

PONTIFICAL MISSION SOCIETIES, Baptised and Sent: The
Church of Christ on Mission in the World, Extra Ordinary
Missionary Month October 2018, Sanpaolo, Milano 2019.

3.4 DOCUMENTS OF THE EPISCOPAL CONFERENCE

SYNOD OF BISHOPS, XIII Ordinary General Assembly on The New

Evangelization for the Transmission of Faith
Lineamenta,Libreria Editrice Vaticana, Vatican City 2012.

FEDERATION OF ASIAN BISHOPS’ CONFERENCE, “Mission and

Education” in For all the Peoples of Asia, vol. 1, Claretian
Publication, Quezon City 1997, 156-161.

136
--------------, “Prayer and Life of the Church of Asia,” in For all the Peoples
of Asia, vol. 1, Claretian Publication, Quezon City 1997, 27-
48.

--------------, “The Basic Christian Communities in the Church,” in For all

the Peoples of Asia, vol. 1, Claretian Publication, Quezon City
1997, 67-92.

--------------, “Journeying Together the Third millennium,” in G. ROSALES

and C. G AREVALO (eds.), in For All the Peoples of Asia,
vol. 1, Claretian Publications, Manila, 1997, 273-290.

--------------, “Asian Colloquium on ministries in the Church,” in G.

ROSALES and C. G AREVALO (eds.), For All the Peoples of
Asia, vol. 1, Claretian Publications, Manila, 1997, 67-92.

--------------, First International Theological Colloquium, Being Church in

Asia: Journeying with the Spirit into Fuller Life, April 10-16,
1994.

--------------, VI Plenary Assembly, “Christian Discipleship in Asia Today:

Service to Life”, in FABC Papers, No.74, (1995), 1-103.

--------------,XI Plenary Assembly, “The Catholic Family in Asia: Domestic

Church of the Poor on a Mission of Mercy”, in FABC
Papers,No. 151, (2016), 1-63.

--------------, III Plenary Assembly, “The Church as a Community of Faith in

the Asian Context,” in FABC Papers, No. 30, 1982, 1-28.

AMALORPAVADASS, D. S., “Gospel and Culture: Evangelization and

Inculturation,” FABC Papers, No. 15, (1979), 1-51.

AROKIASAMY, S., “ASIA: The Struggle for Life in the Midst of Death
and Destruction”, in FABC Papers, No.90, (2000), 1-33.

--------------, “Emerging Demands of Mission of the Church at the Turn of

the Century: The Church as Servant of Hope for the People of
Asia,” in FABC Papers,No. 90, 2000, 1-35.

TAGLE, L. A., “Jesus Christ: His Service to Life, Discipleship in the Spirit
of Life,” in FABC Papers, No. 71, (1995), 1-28.

137
CONFERENCE OF THE CATHOLIC BISHOPS OF INDIA, “Fostering
the Faith of a Pilgrim People”, in National Catechetical
Directory, CCBI Centre, Bangalore 2015,

--------------, Statement of the 28th CBCI Plenary Assembly: Empowerment

of Women in the Church and Society, 13th -20th February,
Jamshedpur 2008.

--------------, Gender Policy of the Catholic Church of India, CBCI

Commission for Women, CBCI Centre, New Delhi 2009.

--------------, All India education Policy, CBCI Commission for Education

and Culture, New Delhi 2007.

DESOUZA, D. H., (ed.), Final Statements of the General Body Meetings of

Catholic Conference of India, CBCI Centre, New Delhi 2002.

4. CHURCH DOCUMENTS OF OTHER CHURCHES

ECUMENICAL PATRIARCH BARTHOLOMEW, Encyclical of the Holy

and Great Council of Orthodox Church “He Called all to
Unity,” in https://www.holycouncil.org/-/encyclical-holy-
council, accessed on 1/08/2019.

WORLD COUNCIL OF CHURCHES, Go Forth in Peace: Orthodox

Perspective on Mission, WCC, Geneva 1982.

GOODALL, N., (ed.), The Uppsala Report 1968, World Council of

Churches, Geneva 1968.
PANORTHODOX COUNCIL, Encyclical of the Holy and Great Council of
the Orthodox Church “He Called all to Unity,” Crete 2016,
https://www.holycouncil.org/-/encyclical-holy-council,
accessed on 14/8/2018.

SHENOUDA III, The Holy Spirit and His Work in Us, El Keraza Publishing
House, Cairo 1992, 64-68.

CONFERENCE ON WORLD MISSION AND EVANGELIZATION,

Together Towards Life: Mission and Evangelism in Changing
Landscapes, WCC Publications, Geneva 2012.

138
5. FATHERS OF THE CHURCH

ORIGEN, The Sacred Writings of Origen, F. CROMBIE (trans.), Create

Space, North Charleston, USA 2016.

AUGUSTINE, Civitas Dei, HEALEY, J., (trans.), vol. 2, Edinburgh 1909.

BALTHASAR, H. U., Engagement with God: the drama of Christian

Discipleship, HALLIBURTON, R. J., (trans.), Ignatius Press, San
Francesco 1975.

6. WRITINGS OF BISHOP FERRANDO AND MSMHC

CONGREGATION

5.1 WRITINGS OF STEPHEN FERRANDO THE FOUNDER OF

MSMHC

Copia Publica inquisitionis dioecesanae in curia ecclesiastica, Shillongen

constructi super vita et virtutibus servi Dei Stephani Ferrando
archiepiscopi titularis Troyniensis, episcopi Shillongensis,
fundatoris congregationis Sororum Missionariarum Mariae
Auxilium Christianorum e Societate Sancti Francisci Salesii,
Roma, Congregazione delle Cause dei Santi, 2007, vols. 1-8.

FERRANDO, S.,“Mission Report,” in Copia Publica, vol. 5 (2007), 424.

--------------, “Mission Report,” in Copia Publica, vol. 5 (2007), 492.

--------------, “Report of the Mission,” in Copia Publica, vol. 5 (2007), 1257.

--------------,“Mission Report”, in Copia Publica, vol. 3 (2007), 368.

--------------, “Mission Report”, in Copia Publica, vol. 5 (2007), 1375

--------------, “Mission Report,” in Copia Publica, vol. 2 (2007), 257.

--------------, “Letter to the Sisters,” in Copia Publica, vol. 5 (2007), 500.

--------------, “Mission Report,” in Copia Publica, vol. 5 (2007), 875 .

--------------, “Pastoral Letter,” in Copia Publica, vol. 5 (2007), 849.

139
--------------,“Mission Report,” in Copia Publica, vol. 5 (2007), 455.

--------------, “Talk,” (11 April 1973), in Copia Publica, vol. 7 (2007), 2341.

--------------, “Pastoral Letters,” in Copia Publica, vol. 3 (2007), 744.

--------------, Nella terra incomparabile, Assam, Società Editrice

Internazionale, Torino 1940.

--------------, From the Heart of a Father Who Loves you: Letters to the
Missionary Sisters, PAKUMALA, E., (ed.), Msmhc
Publications, Guwahati 1995.

--------------, The North East India: Chronicles of the Kingdom of God,

(trans.), MATHEW, P., Msmhc Publications, Guwahati 2003.

--------------, “Pastoral Letter,” (6 September 1965), in Copia Publica, vol. 7

(2007), 2071-2072.

--------------, “Relazione di Mons. Ferrando a Rettore Maggiore,” in

Bollettino Salesiano 1 (January 1953), 22-25.

--------------, Msmhc Constitutions and Regulations of the Missionary Sisters

of Mary Help of Christians, Msmhc Publications, Shillong
1948.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Shillong 1960.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Shillong 1972.

--------------, “Biglietti d’ingresso nei villaggi pagani,” in Bollettino

Salesiano 1 (January 1957) 10-19.

--------------, “La missione tra i Garo,” in BulletinoSalesiano, 56 (December

1937), 225-238..

--------------, “Assam-Diocesi di Shillong,” in Bollettino Salesiano,

(September 1937), 138- 145.

KHARMAWLONG, A., “Testimony,” in Copia Public, vol. 2 (2007), 589-

590.
140
LORENZELLI, A., “Tenstimony,” in Copia Publica, vol. 8 (2007), 2610;

THOMAS, M. C., “Testimony,” in Copia Publica, vol. 2 (2007), 609.

6.2 MSMHC GENERALATE ARCHIVES

FERRANDO, S., Constitutions of the Institute of the Missionary Sisters of

Mary Help of Christians, in MSMHC Generalate Archives,
Guwahati 1948, D. 1, no. 22.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, in MSMHC Generalate Archives,
Guwahati 1960, D. 1, no. 22.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, in MSMHC Generalate Archives,
Guwahati 1972, D. 1, no. 22.

6.3 WRITINGS ON THE CONGREGATION OF MSMHC

MISSIONARY SISTERS OF MARY HELP OF CHRISTIANS, Acts of the

Second General Chapter, Don Bosco Press, Shillong 1976.

--------------, “Directives of the Third General Chapter,” in Acts of the Third

General Chapter, Don Bosco Press, Shillong 1982, 81-87.

--------------, Acts of the fourth General Chapter, Don Bosco Press, Shillong
1988.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Guwahati
1991.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Guwahati
2004.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Shillong 2010.

--------------, Constitutions and Regulations of the Missionary Sisters of

Mary Help of Christians, Msmhc Publications, Shillong 2013.
141
--------------, Most. Rev. Stephen Ferrando SDB, DD: A Great Missionary
Pastor, Msmhc Publication, Guwahati 1996.

--------------, “Teaching Ministry,” in Acts of the Sixth General Chapter,

Don Bosco Press, Shillong 2000, 138-143.

--------------, “Charism and Mission,” in Acts of the Sixth General Chapter,

Don Bosco Press, Shillong 2000, 128-137.

--------------, “Consecrated Life and Mission: The MSMHC for the Third
Millennium,” in Acts of the Sixth General Chapter, Don Bosco
Press, Shillong 2000, 213-230.

--------------, “Boarding Houses,” in Acts of the Sixth General Chapter, Don

Bosco Press, Shillong 2000, 144-146.

--------------, “Report of the State of the Congregation of the Missionary

Sisters of Mary Help of Christians,” in MSMHC Acts of the
General Council, vol. 2/1, MSMHC Publications, Guwahati
2011, 3-42.

--------------, “Spirit of the Congregation of the Missionary Sisters of Mary

Help of Christians,” in MSMHC Acts of the General Council,
vol. 2/1, MSMHC Publications, Guwahati 2011, 3-42.

--------------,Directory of Formation, Msmhc Generalate, Guwahati 2000.

--------------, Acts of the Eighth General Chapter, Msmhc Publications,

Guwahati 2012.

--------------, Directory of Evangelization: Norms and Principles, MSMHC

Generalate, Guwahati 2010.

--------------, Directory of on-going Formation and Religious Discipline:

Norms and Principles, MSMHC Generalate, Guwahati 2010.

--------------, Directory of Education: Norms and Principles, Msmhc

Generalate, Guwahati 2010.

--------------, Directory of Social Apostolate: Norms and Principles, Msmhc

Generalate, Guwahati 2010.

142
--------------, House Chronicles of Marianivas, 24 December 2010,
Mariapuram, (Unpublished).

JOSEPH, R., “Charismatic Identity of the Missionary Sisters of Mary Help

of Christians,” in JAMES, S., and ZOSIAMI, I., (eds.), in In
Pursuit of Living the Mandate, MSMHC Publications,
Guwahati 2017, 36-50.

KURUVACHIRA, J., Finding a Path to the Future: Critical reflections on

the identity, mission and policies of the Missionary Sisters,
Msmhc Publications, Guwahati 2008.

--------------, “Fidelity to the Founder and the MSMHC: Orientation talk to

the MSMHC GC 8,”in Acts of the 8th General Chapter,
Msmhc Publication, Guwahati 2012, 116-169.

LOTSURO, A., The Nagas a Missionary Challenge, Vendrame Institute

Publications, Shillong 2000.

MANJALY, T., “Reclaiming ‘a space’ for the MSMHC,” in In Pursuit of

Living the Mandate,MSMHC Publications, Guwahati 2017,

MATHEW, M., Report from Mariapuram, 18 June 2008, Msmhc Province,

Bangalore, 6-7.

MATHEW, P.,“Cardinal Virtues in the Life of our Founder,” in MSMHC

Acts of the General Council, vol. 4, Msmhc Publications,
Guwahati 2013, 4-29.

--------------, “The Portrait of a Touring Sister”, in LOTSURO, A., and

MATHEW, P., (eds.), Touring Sisters in North East India,
Don Bosco Press, Shillong 2005, 77-78.

--------------, A Man Sent by God: A life sketch of Bishop Stephen Ferrando,

Msmhc Publications, Guwahati 2006.

MENAMPARAMPIL, T., “The Culture they Create is the Privileged Locus

of the New Evangelization,” in JAMES, S., and ZOSIAMI, I.,
(eds.), In pursuit of Living the Mandate, MSMHC Publication,
Guwahati 2017.

143
MSMHC LITTLE FLOWER REGION, Acts of the Second Regional
Chapter, 16-19 August 2002, 26-29, (unpublished).

PAKUMALA, E., In the Footsteps of his Master: Bishop Ferrando and his
Times, Msmhc Publications, Guwahati 2012.

--------------, Stephen Ferrando and the Msmhc, Msmhc Publications,

Guwahati 2011.

--------------, Apostle of Christ, Don Bosco Press, Shillong 1987.

RESTO, T., Stephen Ferrando:A Great Missionary and Pastor, Don Bosco
Press, Shillong 1996.

ROSARIO, H., “Introduction,” in Constitutions and Regulations 1972,

Msmhc Publications, Shillong 1972, 3-4.

SEBASTIAN, M., Every day with Bishop Ferrando, Msmhc Publications,

Guwahati 1999.

THADATHIL, J. M., A Great Missionary Legacy: A Brief History of the

Origin, Growth and Charism of the Missionary Sisters,
Msmhc Publications, Guwahati 1997.

THADAVANAL, M., Empowered to lead: Animation Talks given to

MSMHC Inter-Provincial Council, Msmhc Publications,
Guwahati 2010.

--------------, “Return to the Founder for a Renewal in our Charism, Spirit,

Spirituality and Traditions” in MSMHC Acts of the General
Council, 1/2, Msmhc Publications, Guwahati 2010.

7. COMMENTARIES, DICTIONARIES AND ENCYCLOPEDIAS

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 TABLE OF CONTENTS

ACKNOWLEDGEMENTS ............................................................................ i
ABBREVIATIONS ....................................................................................... ii
TABLE OF CONTENTS ............................................................................... v

GENERAL INTRODUCTION ...................................................................... 1

MOTIVATION FOR THE CHOICE OF THE THEME ............................... 2
The Status Quaestionis ................................................................................... 3
AIM AND SCOPE OF THE RESEARCH .................................................... 4
THE ORIGINALITY OF THE RESEARCH ................................................ 4
METHODOLOGY ......................................................................................... 5
THE STRUCTURE OF THE RESEARCH ................................................... 6
LIMITATION OF THE RESEARCH ........................................................... 8

CHAPTER ONE
MISSION AND DISCIPLESHIP: AN OVERVIEW
1.1 INTRODUCTION .................................................................................... 9
1.2 BIBLICAL UNDERSTANDING OF MISSION AND DISCIPLESHIP10
1.2.1 Discipleship in the Old Testament ...................................................... 11
1.2.2 New Testament Understanding of Discipleship.................................. 12
1.2.2.1 The Vocation: Called to be Sent Out ............................................... 14
1.2.2.2 Sharing in the Mission of Jesus........................................................ 15
1.2.2.3 Contemplation and Action ............................................................... 17
1.3EARLY CHRISTIAN UNDERSTANDING OF MISSION AND
DISCIPLESHIP .................................................................................... 18
1.4 MISSION AND DISCIPLESHIP IN THE UNDERSTANDING OF
VATICAN II ......................................................................................... 21
1.4.1 Lumen Gentium: Mission Theology of Vatican II .............................. 22
1.4.2 Dei Verbum: Word of God in the Mission of the Church .................. 23

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1.4.3 Gaudium et Spes: Church in the Modern World ................................. 24
1.4.4 Sacrosanctum Concilium: Foundations of Christian Worship in
the Church ........................................................................................... 25
1.4.5 Ad Gentes: Missionary Activities of the Church ................................ 27
1.4.6 Discipleship: A Missionary Call ......................................................... 30
1.5 MISSION AND DISCIPLESHIP IN THE POST-CONCILIAR TEACHINGS......... 31
1.5.1 Evangelii Nuntiandi ............................................................................ 32
1.5.1.1 Missionary Evangelization ............................................................... 33
1.5.2 Redemptoris Missio ............................................................................ 35
1.5.2.1 Church as Sign and Instrument of Salvation .................................... 36
1.5.2.2 Kingdom of God .............................................................................. 37
1.5.2.3 Principal Agent of Mission .............................................................. 37
1.5.2.4 New Evangelization ......................................................................... 39
1.5.3 Evangelii Gaudium.............................................................................. 41
1.5.3.1 Pope Francis And Missionary Discipleship ..................................... 43
1.5.3.2 Pastoral Conversion ......................................................................... 44
1.5.3.3 The Church as Pilgrim People of God ............................................. 45
1.5.3.4 Missionary Discipleship as a Communal State of Being ................. 47
1.5.3.5 New Evangelization in the Teachings of Pope Francis .................... 48
1.5.3.6 A Church which Goes forth ............................................................. 49
1.5.3.7 A Church in Dialogue ...................................................................... 50
1.6 MISSION AND DISCIPLESHIP IN APARECIDA V ........................... 51
1.6.1 Priorities of the Aparecida Document ................................................. 53
1.6.2 Mission and Discipleship .................................................................... 53
1.6.3 The Communion of the Missionary Discipleship ............................... 55
1.7 MISSION AND DISCIPLESHIP IN FABC ........................................... 56
1.7.1 Evangelization: Triple Dialogue ......................................................... 57
1.7.2 Discipleship of The Asian Church in The Service to Life .................. 58
1.7.3 The Church of Asia as a Church of the Poor ...................................... 60
1.7.4 The Church in Asia Called to be Compassionate ............................... 61

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1.7.5 The Family: “Missionary Disciples” ................................................... 63
1.8 CONCLUSION ...................................................................................... 65

CHAPTER TWO
MISSION AND DISCIPLESHIP IN THE TEACHINGS OF OTHER
CHURCHES AND AMONG THE CONTEMPORARY AUTHORS
2.1 INTRODUCTION ................................................................................. 67
2.2 ORTHODOX CHURCHES ................................................................... 68
2.2.1 The Orthodox Theology of Mission .................................................... 69
2.2.1.1 Theological Perspectives of Orthodox Mission ............................... 70
2.2.1.2 Trinitarian Perspective of Mission ................................................... 71
2.2.2 Mission as Witness.............................................................................. 72
2.2.3 Dialogue and Orthodox Mission ......................................................... 75
2.2.4 Mission and Discipleship .................................................................... 76
2.2.4.1 Discipleship for Transforming the World ........................................ 77
2.3. WORLD COUNCIL OF CHURCHES ................................................. 78
2.3.1 Mission of the Church and the WCC .................................................. 79
2.3.1.1 Call for an Ecumenical Unity........................................................... 81
2.3.1.2 Towards a Common Witness ........................................................... 83
2.3.1.3 A Church that is Missionary and Evangelizing................................ 85
2.3.2 Creating a Missionary Church ............................................................ 86
2.3.3 World Council of Churches and Missionary Discipleship .................. 87
2.3.3.1 The Arusha Conference and the Transforming Discipleship ........... 88
2.4 CATHOLIC MISSIOLOGISTS AND MISSIONARY
DISCIPLESHIP .................................................................................... 90
2.4.1 Susan E. Smith .................................................................................... 90
2.4.1.1 Women as Disciples and Prophets ................................................... 91
2.4.1.2 Women discipleship as Martyrdom ................................................. 92
2.4.1.3 Consecrated Women for the Mission ............................................... 92
2.4.1.4 Women Missionaries and Option for the Poor................................. 93
2.4.1.5 Women’s Contribution to the Humanitarian Services ..................... 94

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2.4.2 Stephen Bevans ................................................................................... 95
2.4.2.1 Missionary Discipleship in a Missionary Church ............................ 95
2.4.2.2 Discipleship in Contemporary Ecclesiological Reflection .............. 98
2.4.2.3 Missionary Discipleship in the Ecumenical Missiological
Context ........................................................................................... 100
2.4.2.4 Missionary Discipleship in Dialogue ............................................. 101
2.4.3 James H. Kroeger .............................................................................. 102
2.4.3.1 An Integral View of Evangelization: Perspective of the
Vatican II .......................................................................................... 103
2.4.3.2 Paradigm of a Missionary Church ................................................. 104
2.4.4 Roger Schroeder ................................................................................ 105
2.4.4.1 Missionary Discipleship and the Nature of the Church ................. 106
2.4.4.2 A Call to Three-fold Conversion.................................................... 106
2.5 PROTESTANT MISSIOLOGISTS ..................................................... 107
2.5.1 Rowan Williams ................................................................................ 108
2.5.2 David Bosch ...................................................................................... 109
2.5.2.1 Concept of ‘to Make Disciples’ ..................................................... 110
2.5.1.2 Historical Paradigms of Mission .................................................... 110
2.5.3 Kirsteen Kim ..................................................................................... 111
2.6 DISCIPLESHIP IN THE INDIAN CONTEXT ................................... 113
2.6.1 Ecumenical Perspectives of Missionary Discipleship ...................... 115
2.6.2 Discipleship among Indian Contemporary Theologians ................... 118
2.6.2.1 Michael Amaladosss ...................................................................... 118
a. Integral Evangelization........................................................................... 119
b. Inculturation as Transforming communities .......................................... 120
c. Dialogue as Transforming Communities ............................................... 121
d. Liturgy and Transforming Communities ............................................... 122
e. Christian Witness: An Agent of Transformation ................................... 123
2.6.2.2 Felix Wilfred .................................................................................. 125
a. Living Dialogue as a Fundamental Element of Evangelization ............. 125
2.6.2.3 Thomas Menamparampil ............................................................... 126

168
a. Kerygmatic Content ............................................................................... 127
b. Christian Witness .................................................................................. 128
c. Gospel and Cultures ............................................................................... 129
2.6.2.4 Jose Kuttianimattathil .................................................................... 131
a. Dialogue and Proclamation .................................................................... 131
b. The Church: Witness to Pluralism ......................................................... 132
2.7 CONCLUSION .................................................................................... 134

CHAPTER THREE
MISSIONARY DISCIPLESHIP AND MISSIONARY SISTERS OF MARY
HELP OF CHRISTIANS
3.1 INTRODUCTION ............................................................................... 136
3.2 HISTORY AND SOCIO-CULTURAL CONCEPT OF
NORTHEAST INDIA ...................................................................... 136
3.2.1 Historical Background ...................................................................... 137
3.2.2 The People and the Culture ............................................................... 139
3.2.3 Economic and Socio-Cultural Aspects ............................................. 141
3.3 THE HISTORY OF CHURCH IN NORTH EAST INDIA ................ 142
3.4. THE IMPACT OF CHRISTIANITY IN NORTH EAST INDIA ...... 145
3.5 FOUNDER AND HIS VISION OF MISSIONARY
DISCIPLESHIP .................................................................................. 146
3.5.1 Missionary Spirit ............................................................................... 147
3.5.2 Missionary Identity ........................................................................... 149
3.5.3 Mission: Making Disciples ............................................................... 150
3.5.3.1 Witness of Life ............................................................................... 151
3.5.3.2 Explicit Proclamation ..................................................................... 153
3.5.3.3 Works of Charity ............................................................................ 155
3.5.3.4 Catechetical Instructions ................................................................ 157
3.5.3.5 Inculturation ................................................................................... 158
3.5.3.6 Involvement of women in Evangelization ..................................... 159
3.5.3.7 Involvement of Laity in the Evangelization ................................... 161

169
3.5.3.8 Empowerment of Women and Promotion of their Rights ............. 162
3.6 SPECIAL FEATURES OF THE MSMHC ......................................... 163
3.6.1 Personal Holiness .............................................................................. 164
3.6.2. Passionate Attachment to Christ ...................................................... 165
3.7 MISSIONARY DISCIPLESHIP AND THE CHARISM OF
MSMHC .............................................................................................. 166
3.7.1 Living the Charism as Missionary Disciples .................................... 167
3.7.2 Characteristics of The Charism of the MSMHC ............................... 169
3.7.2.1 Primacy of Mission ad gentes ........................................................ 170
3.7.2.2 Catechetical Instruction.................................................................. 173
3.7.2.3 Family Catechesis .......................................................................... 174
3.7.2.4 Works of Charity as love of neighbour .......................................... 175
3.7.2.5 Education........................................................................................ 177
3.8 NEW EVANGELIZATION AND TRANSFORMATION ................. 179
3.8.1 Scattering Gospel Culture ................................................................. 180
3.8.1.1 Communal Harmony ...................................................................... 181
3.8.1.2 Ecological Harmony....................................................................... 181
3.8.1.3 Cultural Identity ............................................................................. 182
3.8.1.4 Inculturation ................................................................................... 182
3.8.2 Role of MSMHC in New Evangelization ......................................... 184
3.8.3 Role of Catechesis in New Evangelization ....................................... 186
3.8.3.1 Catechesis in the Pastoral Care of the Baptized ............................. 187
3.8.3.2 Catechesis in the New Evangelization of the Lapsed Christians ... 188
3.8.3.3 New Evangelization and Social Communication ........................... 189
3.8.3.4 The Role of Liturgy in the New Evangelization ............................ 190
3.9 CONSECRATED LIFE OF WITNESS AND MISSIONARY
DISCIPLESHIP .................................................................................. 191
3.9.1 MSMHC Witness and Missionary Discipleship ............................... 192
3.10 MSMHC SPECIAL PREDILECTIONS: WOMEN AND THE
POOR................................................................................................ 195
3.10.1 The Mission by the MSMHC: A Paradigm Shift ............................ 196

170
3.10.2 Promoting Dignity for Women and Children.................................. 198
3.10.3 Caring for the Underprivileged ....................................................... 199
3.10.4 Homes for the Vulnerable Women and Children ............................ 200
3.10.5 Formal and Non-Formal Literacy Programme ................................ 201
3.10.6 Option for the Poor and the Marginalised ....................................... 201
3.10.6.1 MSMHC’s Option for the Poor .................................................... 202
3.11 CONCLUSION .................................................................................. 203

CHAPTER FOUR
CHALLENGES AND PROSPECTS FOR THE FUTURE
4.1 INTRODUCTION ................................................................................ 205
4.2 CHALLENGES TO BE MISSIONARY DISCIPLES IN INDIA ........ 206
4.2.1 Christian Presence in a Pluralistic Society ........................................ 206
4.2.2 The Pluri-Religious Situation and Interreligious Dialogue ............... 207
4.2.3 Church in India .................................................................................. 208
4.2.3.1 The Present Socio-Political Situation in India ............................... 209
4.2.3.2 Socio-Economic Situation in India ................................................ 210
4.2.3.3 The Contextual Challenges ............................................................ 212
4.2.4 Challenges Faced by Women in India .............................................. 214
4.2.4.1 Women in Rural Context of India .................................................. 214
4.2.4.2. Women in the Middle-class Society ............................................. 215
4.2.4.3 Women in Upper-class Society ...................................................... 215
4.2.4.4 Women in the Tribal Society ......................................................... 215
4.2.4.5 Women in the Church .................................................................... 216
4.3 PROPOSALS FOR AN ENHANCED MISSIONARY
DISCIPLESHIP .................................................................................. 217
4.3.1 Dialogue and Mission ....................................................................... 218
4.3.2 A Church which Goes Forth: A Call to Periphery ............................ 221
4.3.2.1 Preferential Option for the Poor in the Indian Church ................... 222
4.3.3 Spirit-Filled Evangelizers.................................................................. 224

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4.3.3.1 Holistic Approach to mission ......................................................... 225
4.3.3.2 Anthropological Approach to Mission ........................................... 226
4.3.4 Approach to Inculturation ................................................................. 227
4.3.4.1 Scope for Inculturation in Eco-Spirituality .................................... 228
4.3.4.2 Prophetic Characteristics of Inculturation ...................................... 229
a. Purifying the Culture .............................................................................. 229
b. Preserving Cultures ................................................................................ 230
4.3.5 Social Communication and Mission ................................................. 231
4.3.5.1 The use of Media in the Church ..................................................... 232
4.3.5.2 Social Communication and the Mission of the Church in
Northeast India ............................................................................. 233
4.3.6 Deeper Commitment to Formation of Missionary Disciples ............ 235
4.3.6.1 Ongoing Formation for Authentic Missionary Discipleship .......... 236
4.3.7 From Gender Discrimination to Feminine Participation ................... 240
4.3.7.1 Implementation of a Gender Policy ............................................... 242
4.3.8 Practical Implications for the MSMHC in their Preferential
Option for Women ............................................................................ 245
4.3.8.1 Gospel Proclaims the Dignity of Women ...................................... 246
4.3.8.2 Family Apostolate Promotes Self-confidence among the
Women ........................................................................................... 247
4.3.8.3 Upholding the Dignity of Women through Parish Activities ........ 248
4.3.8.4 Compulsory Gender Education ...................................................... 248
4.3.8.5 Evening/Night Schools for School Dropouts ................................. 250
4.3.8.6 Literacy Programme for Illiterate Women ..................................... 251
4.3.8.7 Human developmental Programme for Women ............................ 251
4.3.10 Revitalizing of the Formation Programme in the Congregation ..... 252
4.3.9.1 Education of the Sisters for the Mission ........................................ 253
4.3.9.2 Formation of the Laity in Missionary Discipleship ....................... 254
4.3.9.3 Centre for the Missionary Formation ............................................. 255
4.3.10 Evangelization and Human Promotion ........................................... 256
4.4 CONCLUSION .................................................................................... 258

172
GENERAL CONCLUSION ...................................................................... 259
MISSION AND DISCIPLESHIP .............................................................. 260
MISSIOLOGICAL DEBATE ON MISSION AND DISCIPLESHIP ....... 261
PASTORAL AND MISSIOLOGICAL IMPLICATIONS ........................ 265
BIBLIOGRAPHY ...................................................................................... 267

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