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PADRIPONN (Priesthood) Part 1
HOW ROMAN CATHOLICISM LANDED IN GOA
Before I get down to write on priesthood and priests, let me give a little
brief on how Roman Catholicism landed in Goa.
The Portuguese introduced Christianity to Goa. One of Vasco da Gama's goals
in finding the sea route to India was to find new Christians. Upon landing
at Calicut in 1498 he was surprised to find a thriving Christian community
established by one of the Last Apostles of Jesus, St. Thomas. This, however,
did not stop the Portuguese from promoting their own brand of European
Christianity - Roman Catholicism.
The first missionaries sent to India after the discovery of the sea route
were some Dominican Friars who came as chaplains of the Fleet on Alfonso de
Albuquerque's ships. Soon a church dedicated to St. Catherine was set up
after the conquest, the significance being the victorious conquest of Goa on
St. Catherine's day, November 25, 1510.
The next group that was more successful in propagating Christianity was the
Franciscans, who arrived in Goa in 1517. For the next quarter century they
were active in conversions not only in Goa but also the bordering areas of
India. Upon hearing of this success, Pope Paul II subsequently raised the
status of Goa to an Episcopal. He appointed the First Bishop to take charge
who unfortunately never made it to India, as he died soon after appointment.
The Pope then appointed the Episcopal authority to Dom Fr. João de
Albuquerque, who took charge of the diocese in 1538.
The most successful group to arrive soon after was the Jesuits of the newly
formed Society of Jesus. With the arrival of St. Francis Xavier S.J., one of
its founders, the activity of the Jesuits went into overdrive. Goa became
the base for Fr. Francis Xavier's voyages to the east. His preaching of the
gospel took him to Macau, Japan, Philippines and at the doors of China. His
untimely death on the desolate island of Sancian in the South China Sea put
an end to his career but not his legend. The saga of the incorruptibility of
his body eventually led to his canonization and sainthood in 1622 and his
relics preserved for posterity at the Basilica of Bom Jesus, Old Goa.
The other Missionary and religious orders that settled in Goa include the
Dominicans in 1572, The Theatines in 1640, Order of St. John in 1681 and the
Carmelites in the 1700s. The only nunnery in Goa was the Monastery of St.
Monica, established in 1606.
Alfonso de Albuquerque had not interfered with Hindu religious practices
apart from forbidding the practice of Sati. He also did not destroy any
temples during his reign. From 1540 onwards, under the influence of the
counter-reformation in Europe and with the arrival of the Inquisition to
Goa, this liberal policy was reversed. A strict censorship of literature was
soon imposed. New laws forbade the public profession of any other religion
except the Catholic religion. Even the Syrian Christians who had been in
India before the Portuguese were treated as heretics along with the Jews and
Protestants. Hindus also came to be affected and they were accused of being
disrespectful to Christianity.
An edict by the Viceroy in 1576 required the destruction of all Hindu
temples in Portuguese controlled Goa along with banning of ritual ablutions
and the expulsions of non Christian priests, holy men and preachers. Hindus
were forbidden to visit Temples in adjoining areas not controlled by the
Portuguese and were compelled in some cases to attend Churches and listen to
the Gospel. Social intercourse between Christians and non Christians was
discouraged. Christian converts were favored in the appointments of Goans to
public office and some positions were even reserved for these new converts.
The law on paper still laid down that the "Conversion to Christianity of
people from other religions had to be by persuasion and not by force". This,
however, was not practiced in reality. An exception to this law was made in
1559 when a decree ordered Hindu orphan children to be handed over to the
College of São Paolo so they could be baptized and educated as Christians by
the College.
The converts usually took on the name of the priest or the College who or
where they were baptized. After conversion, they were expected to make a
clean break from their Hindu past. Not only were their names changed but
also their food habits, social customs and even dress had to conform to the
way of living of the European Christians. Several old Hindu practices were
enhanced in their Christianized versions. The place of honor given to the
family deity was now given to the Oratorio. The flame burned before a
crucifix and various Christian saints. The Tulsi plant in front of the house
gave way to the Cross in front of Christian homes and Christian prayers now
accompanied pre-marriage ceremonies. In the village, the Novem (harvest
procession) was headed by a Christian priest instead of a Hindu one and he
also performed the traditional blessing of the first sheaves of paddy.
The Portuguese also implemented the compulsory learning of the Portuguese
Language under the Viceroy, Count of Alvor (1681-1686). He compelled Goans
to give up Konkani and this caused a significant number of people to flee
Goa to neighboring India. The result of all these actions was that in 1707,
there were 100,000 Christians to 3000 Hindus in Salcette and a similar ratio
in other areas of the Old Conquests.
This repressive policy of the Portuguese continued until the mid 1700s and
underwent a complete U turn due to one individual - The Marquis of Pombal.
Sebastian Jose de Carvalho, later to be the Marquis of Pombal was the Prime
Minister to the King of Portugal, Dom Joseph I. He was appointed in 1750 and
was propelled to power by the Lisbon earthquake of 1755. He successfully
masterminded the rebuilding of Lisbon and this made him very powerful and
influential in the eyes of the King and the court. The assassination attempt
on the King on September 8, 1758 gave him an opportunity to purge his
enemies and he did so with a vengeance. These included the ex-Duke Alvario,
the Marcioness of Tavora and her husband and two sons and the Jesuit
fathers. All the conspirators were executed. In 1761, Pombal issued an edict
confiscating all Jesuit property to the crown and arrested and imprisoned
all the Jesuits. A total of 53 Jesuit priests were executed as
co-conspirators in the assassination plot. The Jesuit leader, Fr. Malagrida
was hanged and others burned at the stake. All of the remaining Jesuits
were expelled from Portugal.
The fallout of the Jesuit expulsion had its immediate ramifications on all
aspects of life in Goa. The most important effect was felt on education.
Replacing Jesuit teachers and professors was an arduous task. The greatest
impact was however felt on the commercial front. The Jesuits had invested a
vast amount of their resources in every sphere of commercial activity in
Portuguese Asia and were involved in shipping, building, trade and finance.
They were the custodians of the crown funds, managers of Goa's Royal
Hospital and responsible for the upkeep of the fortifications and minting of
coins at some places. They also owned large tracts of land all over.
The most important other decision of Pombal that had far reaching effects
and was welcomed by all was the suppression of the Inquisition in 1774.
It appears that Goa was Pombal's greatest beneficiary. Though the expulsion
of the Jesuits was controversial, the suppression of the Inquisition was
welcomed by all. However, there was more. For more than half a century
before his coming to power, local Goan priests were used by the clergy to do
the low rung work. They were never promoted or appointed to higher
positions. The Cathedral chapter, the Vicarships and the professorships in
Goa were all filled by Europeans only. Pombal's historic decrees of 1761 and
1763 among others, called for opening up the Clergy and various religious
orders for all subjects irrespective of their being white or native in
origin. As a result of this, the first Goan was appointed to the Cathedral
chapter in 1762. Soon the Vicarships went to eligible locals. The Religious
orders which had earlier refused to admit natives in their ranks a few years
ago began accepting Goans. The local Theatines were the first to do so and
soon all other religious orders followed suit.
The well-known and well-organized plot - the "Pinto Revolt" - took place in
1787. The leaders of the plot were some prominent priests of Goa belonging
to the "Pinto Family" who had the support of some military officers of Goan
origin. A large number of arrests were made and criminal proceedings
launched against its leaders. 47 members of the group were arrested and
prosecuted as plotters including 17 priests. Fr. Jose Vaz from Anjuna was
among the priests denounced and detained.
The periods from 1820s to 1920s are regarded as one of the best times for
Goans with regards to religious and political freedom. Portugal was a
monarchy until 1910 and was replaced by democracy and was declared a
republic. Goans were given representation in the Portuguese parliament. All
citizens, be they Hindus, Christians etc were guaranteed individual freedom
and liberty under the civil code. All this changed in 1928 with the
dictatorship under Dr. Antonio Salazar. His 'Acta Colonial denied
everything promised previously and Goans were back to square one.
Goa was called the "Rome of the East" due to the central role it played in
the evangelization of the East. Fr. Joseph Vaz, who distinguished himself
in the evangelization of Sri Lanka and is therefore acclaimed as the
'Apostle of Ceylon', was beatified by Pope John Paul II on January 21, 1995.
Fr Agnelo De Souza, member of the Missionary Society of Pilar, is
hopefully on the way to beatification.
Since the Portuguese introduced Roman Catholicism in Goa, Goans were
basically Roman Catholics. At least I did not know of any other Christian
religion besides Catholicism when I grew up in the 1950s. To my knowledge,
other Christian religions and denominations arrived in Goa and established
their churches on Goan soil post liberation. Just like various political
parties which arrived in Goa around the same time and split the vote bank
among Goans, the other Christian religions and/or denominations also created
splits in Catholicism.
PRIESTHOOD
Priesthood is more than celebrating Mass and telling people about God. It is
about knowing the central call of your life and giving your all for this
call. Priests are called to be forthright messengers of hope, strong
community leaders and spiritual guides for both the lost and the faithful.
Jesus Christ has had an incredible impact on the world. His teachings have
shaped many values held by our society, and His love has transformed
countless lives. A critical part of a priest's mission is to tell Christ's
story of hope. That story brings comfort to those who are weak and without
a voice, and encourages and activates those who have the power to make the
world a better place. Jesus' message of hope is not always popular; people
have suffered for preaching the Gospel, but it is a powerful message that
must be told.
One of the most satisfying things about being a priest is being part of a
faith community and being a pastoral leader. This occurs on a number of
levels, including presiding over communal worship of a faith community and
joining with families at big moments like weddings and baptisms. Nourishing
the Catholic community with the Body and Blood of Christ is a vital role for
a priest. He also needs to explore ways of helping people make spiritual
sense of their lives in a dynamic and changing world. Before speaking about
other people's lives, priests need to be students of prayer themselves. A
priest develops his personal relationship with God, to learn the ways of God
and to lead others on those paths.
God's first call for every person is to simply follow Him. You were created
to be in relationship with God, and that is His greatest desire for you. As
your relationship with God grows, He will continue to draw you deeper into
this relationship, and call you to become more like Christ, to love Him
more, and to love others through service. In all these things, you will
experience God calling you to a particular vocation.
Every vocation starts with an initial call, but every call and every journey
is different. The word vocation comes from another Latin word vocatio,
which means 'a calling'. The Catholic Church recognizes four main vocations:
Priesthood, Religious Life, Marriage and Single Life. God calls everyone to
follow Him - there is no question about that. The question is: How is God
calling ME to follow Him? Quo Vadis" is Latin for "where are you going?"
It's a question that Christ asks of each of us - "Where are you going?"
In each vocation, the person lives a life of faith and prayer to continually
grow in relationship with God. The Church recognizes that each vocation is
equal in the sense that no vocation is better or less than any other.
However, because God calls you to a particular vocation - whether marriage,
priesthood, religious life or single life - that vocation is the best one
for you, and the one that will 'fit' you best and make you the most happy.
Priesthood is Gods call not everyone is called to join the vocation.
Many are called but few are chosen.
PRIEST
A priest is a person having the authority or power to perform and administer
religious rites. Priests have been known since the earliest of early times
and in the simplest societies.
A Catholic priest is a male ordained minister of the Church. Because they
give their lives in total service to the Church, priests embrace the gift of
celibacy and commit to a life of prayer. They proclaim the Good News, teach
the Catholic faith, minister the Sacraments, work to build up their local
faith community and lead their faith community in worship. Most priests
minister in a parish setting, while others may serve as chaplains.
Greek word, presbyteros, Latin presbyterus, is traditionally translated
priest and the English word priest is indeed etymologically derived from
this word; literally, however, this word means elder, and is used in neutral
and non-religious contexts in Greek to refer to seniority or relative age.
It is the term used in Catholicism to refer to one given the sacrament of
Holy Orders in that degree.
The most significant liturgical acts reserved to priests are the
administration of the Sacraments, including the celebration of the Mass or
Divine Liturgy, the Sacrament of Penance, also called Confession and the
Sacrament of anointing of the sick. Confirmation or Chrism is most often
celebrated by a bishop. Holy Baptism may be administered by anyone and
Matrimony may be witnessed by a deacon, but most often these are also
normally administered by a priest. The only sacrament which may only be
celebrated by a bishop is that of Ordination, or Holy Orders.
Only men who meet certain requirements may become priests. In Roman
Catholicism the canonical minimum age is twenty-five. Bishops may dispense
with this rule and ordain men up to one year younger; dispensations of more
than a year are reserved to the Holy See. A Catholic priest must be
incardinated by his bishop or his major religious superior in order to
engage in public ministry. He cannot marry after ordination. In the Latin
rite of the Catholic Church, they must be celibate.
Just as a boy must eventually make his own way to healthy adulthood while
remaining loyal to the family, so the priest, in resolving the Oedipal
complex, must suffer the anxiety and tension of being loyal to the church
and faithful to his own vision.
A young man gives up his home and place and joins a seminary where he goes
through the necessary education after which he is ordained. A priest is
then assigned to a church where he preaches the word of God and spreads the
faith of Christianity.
During our childhood, if a boy took religion very seriously, his parents,
relatives and even neighbors would ask him: Puta, tum padri zatai? (Son,
are you joining priesthood?) By the same token, if this question was posed
to a mischievous boy, they would say: Hoi, to padri zalear mandri
ghaltolo meaning if he becomes a priest, he will lay the mat!
To be a priest is to be a man of God. It is to lead people in the vision of
transforming the world according to the mind of Jesus Christ.
We get married, have a family and make our future but a priests life begins
and ends in a Church.
BONDDIO PADRI (One appearing in priestly dress, but without Holy Orders of
the priesthood.)
We had quite a few of them but the most famous in Mapusa area in the 50s and
60s was SAKRULA from Bastora. He wore a brown cassock with a hood, like
the one used by Capuchin fathers. He placed a long rosary around his neck
which had a big crucifix. He had long hair; he wore sandals and rode around
on a bicycle. He was always present at football matches in Mapusa as well
as in adjoining villages. He pretended to be St. Anthony and blessed people
using the crucifix. I believe he belonged to a well-to-do family in
Bastora. I was told he did menial work at home, including plucking of
coconuts not by climbing the trees but by using a ladder.
Whenever a guy gives up drinking alcohol, he is sometimes referred to as
padri and people comment: Tannem soro soddlo; to atam padri zala (he
gave up liquor; he has become a priest) because priests usually did not
drink.
PREREQUISITE FOR PRIESTHOOD
Until the beginning of the last century, priests in Goa came from two main
communities/castes Brahmin and Charddo. Both belonged to well-to-do
families. A poor man was not considered for priesthood, even if he wished.
It was only towards the middle of the last century that boys from poor and
middle class families joined seminaries and became priests. Thus, the
second half of the last century saw a significant rise in the number of
priests in Goa.
To my knowledge, one of the first priests to be Ordained in Anjuna from a
poor family in the late 1940s, was Fr. Peter DSouza from Bhattin. His
father, Pedro DSouza aka Pedro Ghannekar, owned a ghanno (bullock-driven
mill). After Fr. Peters Ordination, people gave up referring to his house
as Pedro Ghannekarager; instead, they referred to it as Padriger. Fr.
Peter went to Canada in the mid 1950s and settled there. He celebrated
Advogad Saibinninchem fest (Our Lady of Advocates feast) in Anjuna church
four years ago. He passed away last year.
Joint family system was the norm in Goa. Everyone, regardless of the caste,
planned and had a large family. If a Brahmin had six sons, two of them
would get employed, the third would become a lawyer, the fourth a doctor,
the fifth would be offered to God in the form of a priest and the sixth
would look after properties and business; he mostly ended up a bachelor and
gave company to his spinster sisters who chose to remain unmarried because
they/their parents didnt want to part with their wealth by way of dowry.
Sometimes if a family had six sons, two joined priesthood.
WHITE or ROMAN COLLAR
Nothing, it seems, changes more often than fashion. If you look at
yesteryear portraits, you will notice quite a change from the clothes we
wear today. While not quite as dramatic, the clothes worn by priests and
other members of the clergy have also changed over the years. The white
collar (which is usually paired with a companion black collar), customarily
referred to as a "Roman collar", was developed over several centuries and
has been worn in a form somewhat similar to that of the present day only
since the mid-1800s.
In Western Christianity, the stiff white clerical collar has become the
nearly universal feature of priestly clerical clothing, worn either with a
cassock or a clergy shirt. The collar may be either a full collar or a
vestigial tab displayed through a square cutout in the shirt collar.
In the fashions of the fifteenth century, men clergy and laity began to turn
their linen collars up and over their outer garments. Gradually these
collars became elaborate, often varying in style and ornamentation from
country to country. In order to protect the collar from getting soiled, a
separate linen band was sewn on the collar where it was worn against the
neck. It was this linen band that was removed and laundered, rather than the
entire collar. Eventually, the ornamentation of collars became too
extensive and Rome demanded that clergy adopt a simpler style. With all lace
and other worldly decorations removed, the protective linen band became the
most prominent feature of the clerical collar. As the centuries progressed,
this linen "choker" was stiffened with starch and began to resemble the
collars worn today.
Among the typical features of the cassock is a standing black collar. Most
often this collar has a small, notched opening, an opening that will be
important as the Roman collar develops.
Catholic clergy continue to wear the simple, white band collar (although
these days, the collar is usually made of plastic, not linen). More
frequently, however, Catholic clergy wear clothing that approximates what
would be seen if the simple white band collar is worn beneath a black
cassock all that shows through is the little notch of white under the chin.
This collar has become so identified with Catholic clergy that you rarely
see it worn by ministers of other denominations. It is, therefore, called
the "Roman" collar.
CASSOCK
It has been customary for many years for clergy to dress in black. Black was
adopted as a sign of simplicity, color being somewhat festive and associated
with the wealthier. As color became associated with liturgy, different
colors of vestments being associated with different feasts and seasons, the
clergy began to dress without color when not celebrating liturgy. In
tropical climates, clergy more often wear white. The most common garment
for the clergy was the cassock, which derived from the clothing worn for
warmth by most people in the fifth century. Because churches often remained
unheated, the cassock was retained by the clergy long after it was abandoned
by others. By the middle ages, the cassock was so associated with the clergy
that it became their distinctive garb.
A cassock is a plain, lightweight, ankle-length garment with long sleeves
but without hood. The cassock is a clerical, not vestment. It serves as an
undergarment for vestments. If the cassock has buttons down the center of
the front, from the neck to the ankles, it is called a Roman cassock. The
Roman style cassock has 33 buttons representing Christs 33 years on Earth.
It is black for priests, purple for bishops, red for cardinals and white for
the Pope.
Distinctive clerical clothing is less often worn in modern times than
formerly, and in many cases it is rare for a priest to wear it when not
acting in a pastoral capacity, especially in countries that view themselves
as largely secular in nature. There are frequent exceptions to this however,
and many priests rarely if ever go out in public without it, especially in
countries where their religion makes up a clear majority of the population.
This was followed in Goa though we did not have a clear majority. Pope John
Paul II often instructed Catholic priests and religious to always wear their
distinctive (clerical) clothing, unless wearing it would result in
persecution or grave verbal attacks like in the country where I am presently
employed.
A Goan priest was always seen in his white cassock. With a white cassock
on, a priest looked like a dove - a symbol often used in Christianity to
depict the Holy Spirit. White or black cassock was the identity of a
priest. He wore black cassock whenever he attended a funeral or celebrated
weeks mind mass or months mind mass or a death anniversary mass. He
removed it only when he rested in his quarters. Even when people went to
meet with him, he hurriedly put on his cassock and then only came out of his
room.
Goan priests always wore a pair of trousers under their cassock, which was a
little longer than cassock length. As such, we knew what color and texture
quality trousers a priest had worn.
CLERGY SHIRT
Even today, you may see a priest wearing a Roman collar with a cassock. More
often, you will see him in a tab shirt. The tab shirt is simply a black
(or white or sometimes another color) shirt with a simple fabric collar in
the same color as the shirt. This collar is constructed to permit the
insertion of a little "tab" of white plastic. Most priests now prefer tab
shirts because they feel comfortable in it.
A clergy shirt is a clerical, not a vestment. From the 1970s, many Goan
priests gave up wearing a cassock and instead began to wear neckband and
tab-collar shirts. Though many people associate clergy shirts with the
Roman Catholic Church, it is only because their sheer size makes their
clergy conspicuous. Clergy shirts (black shirts with white tabs or collars)
are actually of Protestant origin.
It was difficult for Goans to accept the sudden change from cassock to
clerical (the clothing and accessories that clergy wear as street clothes,
such as a tab-collar shirt, which make it evident that they are clergy.)
Here are the lyrics of a verse and chorus of a song sung by the late Kamat
de Assolna, in which he expresses public discontentment at priests taking up
Hindu names and discarding the cassock:
Padrinim atam boltench dhorlam, kitkeanim nanvuim bodollam, soddun nanv
bautizma disak dilelem
Jezuchem xikop khuim gha urlam, amchem noxib mista sorlam, hem oxem ghoddot
mhunnon konnem re chintlelem
Poiat Goeant aiz kitem chollam, adim ghoddonaslem aiz ghoddlam, Seman Sant
ietoch Goeam dukan buddtalem
Korezmanchem bhov thoddeank poddlam, Saibinn Maimchem kalliz roddlam, adim
amcheim kalliz toxench roddtalem
Igorz Mathen atvinch novlam ghoddtat, diret amkam nam re xinnpacho
Hea fuddem Kristanv bhavanim aploch fondd fonddpacho
Konn padri Bramanand, konn Premanand, konn rit-rovis sanddpacho
Urlam fokot tannim Jezu Kristak Dev Anand mhunnpacho
It was much more difficult for people to accept priests in casual wear
though some fixed a tiny cross to shirt pocket to make it evident they were
clergy, but others chose not to in which case an unknown person found it
difficult to identify a priest.
Here is another well-composed song by the late Kamat de Assolna in which he
talks about the cross and how priests in those days when they switched
from a cassock to casual wear kept the cross in shirt pocket instead of
wearing it on the shirt:
KHURIS (Cross) by Kamat de Asolna
I
Adlea tempar ho sonvsar aslo re kaiboro
Maim-pai bhurgeank Aitarak misak voro
Karann tankan dotorn xikoitalin ghevn aro
Xikoita titkeim bhurgeanche motin uro
Aiz khaxea pai putank ghevn pietat soro
Rozar korunk tankan vell nam rokddench zata puro
Sant Khursacho mog korun khoro
Bandun kastidadicho dhoro
Adle padri amche bhaghevonth moro
Chorus
Ek Amche Bapa, ek Noman Mori
Rozar tum korxi, jem poddta bori
Chovis horam disak, dha ek pavt tori
Sant khursachi kadd, vaztoch aimori
II
Adlea tempar sonvsaran milagri poi ghoddo
Kalliz amchem tednam khursa thaim kitlem voddo
Nimannea Sukraradis ami cholon Montir choddo
Jezuk khursar marlolo pollovn sogott roddo
Piddevont khursak poitoch khuxealkaien uddo
Akantak sampoddlolo khursak paem poddo
Aiz munis kortubanim paddo
Ani chintnanim to reddo
Sonvsar korun soddla mornancho ghaddo
Chorus
Pattim vadoll ievn, kitle kavz ghoddle
Loknnanche khambe, alovn bhuim poddle
Ghoram moddon gelin, umttole ruk vhoddle
Jezuche khuris, sang kitle moddle
III
Kalvar dongra velo khuris keddo vhoddlo
Tea khursar ghoddlelem povn akko sonvsar roddlo
Aiz munis xikon poi kitko choddlo
Khursak visron thoddeanim boltoch dhorom ghoddlo
Goenchea Saiban Jezucho khuris Goyeant haddlo
Tea khursak povn kitkeanim adlo dhorom soddlo
Goencho lok khuxealkaien uddlo
Jezuchea mogan poddlo
Goenkarak poiat aiz Devcharan naddlo
Chorus
Dekun to khuris, lhan zait voita
Khursa fuddem kitke, aiz man bagoita
Gomttean taka ghalun, bhov thodde dakoita
Thodde padri khuris, bolsan lipoita
Besides spreading the word of God, a priest serves us from the day we are
born until we return to dust. Here are some of his functions.
Continued
..
Moi-mogan,
Domnic Fernandes
Anjuna/Dhahran, KSA
_________________________________________________________________
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