அன்னை தெரசா நாணயம் வெளியிட மத்திய அரசு முடிவு

http://www.dinamalar.com/News_Detail.asp?Id=8753

Mother Teresa: No saintசென்னை: “மிஷனரீஸ் ஆப் சாரிட்டி‘ என்ற அமைப்பைத் துவக்கி சமூக சேவை செய்து வந்த அன்னை தெரசாவின் உருவம் பொறித்த நாணயத்தை வெளியிட,மத்திய அரசு முடிவு செய்துள்ளது. தெரசாவுக்கு ஏற்கனவே நோபல் பரிசு, பாரத ரத்னா விருது போன்ற பல உயரிய விருதுகள் வழங்கப்பட்டுள்ளன. அவர் உருவம் பொறித்த நாணயத்தையும் வெளியிட வேண்டும் என, சென்னையில் இயங்கும் அன்னை தெரசா அறக்கட்டளை உள்ளிட்ட பல்வேறு அமைப்புகள்,பிரதமர் மன்மோகன் சிங்குக்கு கோரிக்கை வைத்தன. இந்த கோரிக்கையை பரிசீலித்த மத்திய அரசு, “தெரசாவின் நூற்றாண்டு தினமான ஆகஸ்ட் 26ம் தேதி,அவரது உருவம் பொறித்த நாணயம் வெளியிடப்படும்‘ என அறிவித்துள்ளது.இதற்கான நிகழ்ச்சி, அன்னை தெரசா நூற்றாண்டு விழாவாகவும், நாணய வெளியீட்டு விழாவாகவும் கோல்கட்டாவில் நடத்தப் படுகிறது.

Mommie DearestThe pope beatifies Mother Teresa, a fanatic, a fundamentalist, and a fraud.

By Christopher HitchensPosted Monday, Oct. 20, 2003, at 4:04 PM ET

I think it was Macaulay who said that the Roman Catholic Church deserved great credit for, and owed its longevity to, its ability to handle and contain fanaticism. This rather oblique compliment belongs to a more serious age. What is so striking about the “beatification” of the woman who styled herself “Mother” Teresa is the abject surrender, on the part of the church, to the forces of showbiz, superstition, and populism.

It’s the sheer tawdriness that strikes the eye first of all. It used to be that a person could not even be nominated for “beatification,” the first step to “sainthood,” until five years after his or her death. This was to guard against local or popular enthusiasm in the promotion of dubious characters. The pope nominated MT a year after her death in 1997. It also used to be that an apparatus of inquiry was set in train, including the scrutiny of an advocatus diaboli or “devil’s advocate,” to test any extraordinary claims. The pope has abolished this office and has created more instant saints than all his predecessors combined as far back as the 16thcentury.

As for the “miracle” that had to be attested, what can one say? Surely any respectable Catholic cringes with shame at the obviousness of the fakery. A Bengali woman named Monica Besra claims that a beam of light emerged from a picture of MT, which she happened to have in her home, and relieved her of a cancerous tumor. Her physician, Dr. Ranjan Mustafi, says that she didn’t have a cancerous tumor in the first place and that the tubercular cyst she did have was cured by a course of prescription medicine. Was he interviewed by the Vatican’s investigators? No. (As it happens, I myself was interviewed by them but only in the most perfunctory way. The procedure still does demand a show of consultation with doubters, and a show of consultation was what, in this case, it got.)

According to an uncontradicted report in the Italian paper L’Eco di Bergamo, the Vatican’s secretary of state sent a letter to senior cardinals in June, asking on behalf of the pope whether they favored making MT a saint right away. The pope’s clear intention has been to speed the process up in order to perform the ceremony in his own lifetime. The response was in the negative, according to Father Brian Kolodiejchuk, the Canadian priest who has acted as postulator or advocate for the “canonization.” But the damage, to such integrity as the process possesses, has already been done.

During the deliberations over the Second Vatican Council, under the stewardship of Pope John XXIII, MT was to the fore in opposing all suggestions of reform. What was needed, she maintained, was more work and more faith, not doctrinal revision.  position was ultra-reactionary and fundamentalist even in orthodox Catholic terms. Believers are indeed enjoined to abhor and eschew abortion, but they are not required to affirm that abortion is “the greatest destroyer of peace,” as MT fantastically asserted to a dumbfounded audience when receiving the Nobel Peace Prize*. Believers are likewise enjoined to abhor and eschew divorce, but they are not required to insist that a ban on divorce and remarriage be a part of the state constitution, as MT demanded in a referendum in Ireland (which her side narrowly lost) in 1996. Later in that same year, she told Ladies Home Journal that she was pleased by the divorce of her friend Princess Diana, because the marriage had so obviously been an unhappy one …

This returns us to the medieval corruption of the church, which sold indulgences to the rich while preaching hellfire and continence to the poor. MT was not a friend of the poor. She was a friend of poverty. She said that suffering was a gift from God. She spent her life opposing the only known cure for poverty, which is the empowerment of women and the emancipation of them from a livestock version of compulsory reproduction. And she was a friend to the worst of the rich, taking misappropriated money from the atrocious Duvalier family in Haiti (whose rule she praised in return) and from Charles Keating of the Lincoln Savings and Loan. Where did that money, and all the other donations, go? The primitive hospice in Calcutta was as run down when she died as it always had been—she preferred California clinics when she got sick herself—and her order always refused to publish any audit. But we have her own claim that she opened 500 convents in more than a hundred countries, all bearing the name of her own order. Excuse me, but this is modesty and humility?

The rich world has a poor conscience, and many people liked to alleviate their own unease by sending money to a woman who seemed like an activist for “the poorest of the poor.” People do not like to admit that they have been gulled or conned, so a vested interest in the myth was permitted to arise, and a lazy media never bothered to ask any follow-up questions. Many volunteers who went to Calcutta came back abruptly disillusioned by the stern ideology and poverty-loving practice of the “Missionaries of Charity,” but they had no audience for their story. George Orwell’s admonition in his essay on Gandhi—that saints should always be presumed guilty until proved innocent—was drowned in a Niagara of soft-hearted, soft-headed, and uninquiring propaganda.

One of the curses of India, as of other poor countries, is the quack medicine man, who fleeces the sufferer by promises of miraculous healing. Sunday was a great day for these parasites, who saw their crummy methods endorsed by his holiness and given a more or less free ride in the international press. Forgotten were the elementary rules of logic, that extraordinary claims require extraordinary evidence and that what can be asserted without evidence can also be dismissed without evidence. More than that, we witnessed the elevation and consecration of extreme dogmatism, blinkered faith, and the cult of a mediocre human personality. Many more people are poor and sick because of the life of MT: Even more will be poor and sick if her example is followed. She was a fanatic, a fundamentalist, and a fraud, and a church that officially protects those who violate the innocent has given us another clear sign of where it truly stands on moral and ethical questions.

, Oct. 21, 2003: This piece originally claimed that in her Nobel Peace Prize lecture, Mother Teresa called abortion and contraception the greatest threats to world peace. In that speech Mother Teresa did call abortion “the greatest destroyer of peace.” But she did not much discuss contraception, except to praise “natural” family planning.(Return to corrected sentence.)

From Susan Shields:

Some years after I became a Catholic, I joined Mother Teresa’s congregation, the Missionaries of Charity. I was one of her sisters for nine and a half years, living in the Bronx, Rome, and San Franciso, until I became disillusioned and left in May 1989. As I reentered the world, I slowly began to unravel the tangle of lies in which I had lived. I wondered how I could have believed them for so long.
Three of Mother Teresa’s teachings that are fundamental to her religious congregation are all the more dangerous because they are believed so sincerely by her sisters. Most basic is the belief that as long as a sister obeys she is doing God’s will. Another is the belief that the sisters have leverage over God by choosing to suffer. Their suffering makes God very happy. He then dispenses more graces to humanity. The third is the belief that any attachment to human beings, even the poor being served, supposedly interferes with love of God and must be vigilantly avoided or immediately uprooted. The efforts to prevent any attachments cause continual chaos and confusion, movement and change in the congregation. Mother Teresa did not invent these beliefs – they were prevalent in religious congregations before Vatican II – but she did everything in her power (which was great) to enforce them.
Once a sister has accepted these fallacies she will do almost anything. She can allow her health to be destroyed, neglect those she vowed to serve, and switch off her feelings and independent thought. She can turn a blind eye to suffering, inform on her fellow sisters, tell lies with ease, and ignore public laws and regulations.
\n\u003cp\>Women from many nations joined Mother Teresa in the expectation that they \nwould help the poor and come closer to God themselves. When I left, there were \nmore than 3,000 sisters in approximately 400 houses scattered throughout the \nworld. Many of these sisters who trusted Mother Teresa to guide them have become \nbroken people. In the face of overwhelming evidence, some of them have finally \nadmitted that their trust has been betrayed, that God could not possibly be \ngiving the orders they hear. It is difficult for them to decide to leave – their \nself-confidence has been destroyed, and they have no education beyond what they \nbrought with them when they joined. I was one of the lucky ones who mustered \nenough courage to walk away. \u003c/p\>\n\u003cp\>It is in the hope that others may see the fallacy of this purported way to \nholiness that I tell a little of what I know. Although there are relatively few \ntempted to join Mother Teresa’s congregation of sisters, there are many who \ngenerously have supported her work because they do not realize how her twisted \npremises strangle efforts to alleviate misery. Unaware that most of the \ndonations sit unused in her bank accounts, they too are deceived into thinking \nthey are helping the poor. \u003c/p\>\n\u003cp\>As a Missionary of Charity, I was assigned to record donations and write the \nthank-you letters. The money arrived at a frantic rate. The mail carrier often \ndelivered the letters in sacks. We wrote receipts for checks of $50,000 and more \non a regular basis. Sometimes a donor would call up and ask if we had received \nhis check, expecting us to remember it readily because it was so large. How \ncould we say that we could not recall it because we had received so many that \nwere even larger? \u003c/p\>\n\u003cp\>When Mother spoke publicly, she never asked for money, but she did encourage \npeople to make sacrifices for the poor, to “give until it hurts.” Many people \ndid – and they gave it to her. We received touching letters from people, \nsometimes apparently poor themselves, who were making sacrifices to send us a \nlittle money for the starving people in Africa, the flood victims in Bangladesh, \nor the poor children in India. Most of the money sat in our bank accounts. “,1]
);
//–>

Women from many nations joined Mother Teresa in the expectation that they would help the poor and come closer to God themselves. When I left, there were more than 3,000 sisters in approximately 400 houses scattered throughout the world. Many of these sisters who trusted Mother Teresa to guide them have become broken people. In the face of overwhelming evidence, some of them have finally admitted that their trust has been betrayed, that God could not possibly be giving the orders they hear. It is difficult for them to decide to leave – their self-confidence has been destroyed, and they have no education beyond what they brought with them when they joined. I was one of the lucky ones who mustered enough courage to walk away.
It is in the hope that others may see the fallacy of this purported way to holiness that I tell a little of what I know. Although there are relatively few tempted to join Mother Teresa’s congregation of sisters, there are many who generously have supported her work because they do not realize how her twisted premises strangle efforts to alleviate misery. Unaware that most of the donations sit unused in her bank accounts, they too are deceived into thinking they are helping the poor.
As a Missionary of Charity, I was assigned to record donations and write the thank-you letters. The money arrived at a frantic rate. The mail carrier often delivered the letters in sacks. We wrote receipts for checks of $50,000 and more on a regular basis. Sometimes a donor would call up and ask if we had received his check, expecting us to remember it readily because it was so large. How could we say that we could not recall it because we had received so many that were even larger?
When Mother spoke publicly, she never asked for money, but she did encourage people to make sacrifices for the poor, to “give until it hurts.” Many people did – and they gave it to her. We received touching letters from people, sometimes apparently poor themselves, who were making sacrifices to send us a little money for the starving people in Africa, the flood victims in Bangladesh, or the poor children in India. Most of the money sat in our bank accounts.
\n\u003cp\>The flood of donations was considered to be a sign of God’s approval of \nMother Teresa’s congregation. We were told by our superiors that we received \nmore gifts than other religious congregations because God was pleased with \nMother, and because the Missionaries of Charity were the sisters who were \nfaithful to the true spirit of religious life. \u003c/p\>\n\u003cp\>Most of the sisters had no idea how much money the congregation was amassing. \nAfter all, we were taught not to collect anything. One summer the sisters living \non the outskirts of Rome were given more crates of tomatoes than they could \ndistribute. None of their neighbors wanted them because the crop had been so \nprolific that year. The sisters decided to can the tomatoes rather than let them \nspoil, but when Mother found out what they had done she was very displeased. \nStoring things showed lack of trust in Divine Providence. \u003c/p\>\n\u003cp\>The donations rolled in and were deposited in the bank, but they had no \neffect on our ascetic lives and very little effect on the lives of the poor we \nwere trying to help. We lived a simple life, bare of all superfluities. We had \nthree sets of clothes, which we mended until the material was too rotten to \npatch anymore. We washed our own clothes by hand. The never-ending piles of \nsheets and towels from our night shelter for the homeless we washed by hand, \ntoo. Our bathing was accomplished with only one bucket of water. Dental and \nmedical checkups were seen as an unnecessary luxury. \u003c/p\>\n\u003cp\>Mother was very concerned that we preserve our spirit of poverty. Spending \nmoney would destroy that poverty. She seemed obsessed with using only the \nsimplest of means for our work. Was this in the best interests of the people we \nwere trying to help, or were we in fact using them as a tool to advance our own \n”sanctity?” In Haiti, to keep the spirit of poverty, the sisters reused needles \nuntil they became blunt. Seeing the pain caused by the blunt needles, some of \nthe volunteers offered to procure more needles, but the sisters refused. “,1]
);
//–>

The flood of donations was considered to be a sign of God’s approval of Mother Teresa’s congregation. We were told by our superiors that we received more gifts than other religious congregations because God was pleased with Mother, and because the Missionaries of Charity were the sisters who were faithful to the true spirit of religious life.
Most of the sisters had no idea how much money the congregation was amassing. After all, we were taught not to collect anything. One summer the sisters living on the outskirts of Rome were given more crates of tomatoes than they could distribute. None of their neighbors wanted them because the crop had been so prolific that year. The sisters decided to can the tomatoes rather than let them spoil, but when Mother found out what they had done she was very displeased. Storing things showed lack of trust in Divine Providence.
The donations rolled in and were deposited in the bank, but they had no effect on our ascetic lives and very little effect on the lives of the poor we were trying to help. We lived a simple life, bare of all superfluities. We had three sets of clothes, which we mended until the material was too rotten to patch anymore. We washed our own clothes by hand. The never-ending piles of sheets and towels from our night shelter for the homeless we washed by hand, too. Our bathing was accomplished with only one bucket of water. Dental and medical checkups were seen as an unnecessary luxury.
Mother was very concerned that we preserve our spirit of poverty. Spending money would destroy that poverty. She seemed obsessed with using only the simplest of means for our work. Was this in the best interests of the people we were trying to help, or were we in fact using them as a tool to advance our own “sanctity?” In Haiti, to keep the spirit of poverty, the sisters reused needles until they became blunt. Seeing the pain caused by the blunt needles, some of the volunteers offered to procure more needles, but the sisters refused.
\n\u003cp\>We begged for food and supplies from local merchants as though we had no \nresources. On one of the rare occasions when we ran out of donated bread, we \nwent begging at the local store. When our request was turned down, our superior \ndecreed that the soup kitchen could do without bread for the day. \u003c/p\>\n\u003cp\>It was not only merchants who were offered a chance to be generous. Airlines \nwere requested to fly sisters and air cargo free of charge. Hospitals and \ndoctors were expected to absorb the costs of medical treatment for the sisters \nor to draw on funds designated for the religious. Workmen were encouraged to \nlabor without payment or at reduced rates. We relied heavily on volunteers who \nworked long hours in our soup kitchens, shelters, and day camps. \u003c/p\>\n\u003cp\>A hard-working farmer devoted many of his waking hours to collecting and \ndelivering food for our soup kitchens and shelters. “If I didn’t come, what \nwould you eat?” he asked. \u003c/p\>\n\u003cp\>Our Constitution forbade us to beg for more than we needed, but, when it came \nto begging, the millions of dollars accumulating in the bank were treated as if \nthey did not exist. \u003c/p\>\n\u003cp\>For years I had to write thousands of letters to donors, telling them that \ntheir entire gift would be used to bring God’s loving compassion to the poorest \nof the poor. I was able to keep my complaining conscience in check because we \nhad been taught that the Holy Spirit was guiding Mother. To doubt her was a sign \nthat we were lacking in trust and, even worse, guilty of the sin of pride. I \nshelved my objections and hoped that one day I would understand why Mother \nwanted to gather so much money, when she herself had taught us that even storing \ntomato sauce showed lack of trust in Divine Providence. \u003c/p\>\n\u003chr\>\n\u003ca href\u003d\”http://www.holysmoke.org/sdhok/mt.htm\” target\u003d\”_blank\” onclick\u003d\”return top.js.OpenExtLink(window,event,this)\”\>\u003cimg height\u003d\”22\” hspace\u003d\”8\” width\u003d\”20\” align\u003d\”middle\” vspace\u003d\”4\” border\u003d\”0\”\>Go Back\u003c/a\> to Shy David’s “Mother Teresa” Page. \n”,1]
);
//–>

We begged for food and supplies from local merchants as though we had no resources. On one of the rare occasions when we ran out of donated bread, we went begging at the local store. When our request was turned down, our superior decreed that the soup kitchen could do without bread for the day.
It was not only merchants who were offered a chance to be generous. Airlines were requested to fly sisters and air cargo free of charge. Hospitals and doctors were expected to absorb the costs of medical treatment for the sisters or to draw on funds designated for the religious. Workmen were encouraged to labor without payment or at reduced rates. We relied heavily on volunteers who worked long hours in our soup kitchens, shelters, and day camps.
A hard-working farmer devoted many of his waking hours to collecting and delivering food for our soup kitchens and shelters. “If I didn’t come, what would you eat?” he asked.
Our Constitution forbade us to beg for more than we needed, but, when it came to begging, the millions of dollars accumulating in the bank were treated as if they did not exist.
For years I had to write thousands of letters to donors, telling them that their entire gift would be used to bring God’s loving compassion to the poorest of the poor. I was able to keep my complaining conscience in check because we had been taught that the Holy Spirit was guiding Mother. To doubt her was a sign that we were lacking in trust and, even worse, guilty of the sin of pride. I shelved my objections and hoped that one day I would understand why Mother wanted to gather so much money, when she herself had taught us that even storing tomato sauce showed lack of trust in Divine Providence.

Mommie DearestThe pope beatifies Mother Teresa, a fanatic, a fundamentalist, and a fraud.

By Christopher HitchensPosted Monday, Oct. 20, 2003, at 4:04 PM ET

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