Integral Healing Through Basic Ecclesial Communities

+ Selvister Ponnumuthan, Punalur

 1. God’s Plan for Man

In the Creation story, we encounter God declaring that everything He had created was good. The culmination was the creation of man and woman whom God created in his very own image and likeness and then blessed them (Gen 1:26-28). God’s plan for mankind was accurately articulated by the Second Vatican Council in Lumen Gentium (9): “At all times and in every race, anyone who fears God and does what is right has been acceptable to him (cf. Acts 10:35). He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness.” The Pastoral Constitution Gaudium et Spes reiterated this point: “In his fatherly care for all of us, God desired that all men should form one family and deal with each other in a spirit of brotherhood. All, in fact, are destined to the very same end, namely God himself, since they have been created in the likeness of God who “made from one every nation of men who live on all the face of the earth” (Acts 17:26, Gaudium et Spes, 24). St. Irenaeus rightly remarked that the “glory of God is the human being fully alive.” However, the existential situation of the world seems to run counter to God’s plan as described in the Scripture and expounded by the Second Vatican Council.

2. The Existential Situation of Man and the Need for Healing

The Second Vatican Council has noted that although the world of today has a very vivid awareness of its unity and of how one man depends on another in needful solidarity, it is most grievously turned into opposing camps by conflicting forces (GS, 4). As early as four decades ago, the Council Fathers had already observed that the people were experiencing a contradiction in life. Now, due to the impact of globalization rapid changes are taking place even in the traditional structures of local communities, like family, clan, tribe and villages.[1] The negative sides of globalization are manifest in the tendencies to apply the Darwinian theory of the survival of the fittest and, naturally the elimination of the weakest. The contemporary trends create various imbalances (GS, and dichotomies (GS, 10). These effects are felt more frequently and to a greater degree in the Third World countries. The Fathers, who took part in the Asian Synod expressed their concern over these fast changing socio-economic and political realities.[2]

The developmental mantra of globalization, rather than alleviating poverty, multiplies the number of the underprivileged in a country (GS, 9). “We cannot remain passive before certain process of globalization which not infrequently increase the gap between the rich and the poor worldwide.”[3] The present consumerist culture and pursuit of pleasure are symptoms of deep-seated insecurity, discontentment and hope.[4] In fact, “affluence creates a weak person and a fragile culture.”[5] Man feels himself divided and wounded. He experiences a host of discords in his social life (GS 10). This discord affects the humanity, both individually and collectively. In this pitiable condition, humanity needs to be liberated from the clutches of several oppressive forces and healed from the wounds caused by broken relationships. This healing must take place both within oneself and in society. However, healing is a process. In this process the Church has an important role to play. In the present ecclesial situation it is in Basic Ecclesial Communities[BECs] or Basic/Small Christian communities[B/SCCs]  that this healing takes place more effectively. The potentiality of BECs/SCCs in Sharing the Good News in various situations is fully recognized by Paul VI (Evangelii Nuntiandi, n.58, 1975) and John Paul II (Redemptoris Missio, n. 51, 1990). Although the BECs/ SCCs, as a New Way Being Church, have its roots in the Third World countries, the spirit and dynamism of it is being applied even in the first world countries. [6]

3. Jesus the Integral Healer

From the very beginning of his public ministry, Jesus showed his compassion to the poor and sick. He openly declared that he came to bring good news to the poor, to proclaim release to the captives, recovery of sight to the blind, and to free the oppressed (Lk 4:18-19). He healed whoever approached him and the effect of this healing as described in the Gospel, was very transforming. When Jesus cured the mother-in-law of Simon, she began to serve him (Mk 1: 29-31). The cure was sudden and complete. When faith in Jesus was expressed by the leper Jesus stretched out his hand and touched him. Immediately he was made clean (Mk 1: 40-42). In the case of the paralytic (Mk 2: 1-12), Jesus not only cured but also forgave his sins. The Sabbath was not an obstacle for Jesus to heal the man with withered hand (Mk 3:1-6; Mt 12:9-14; Lk 6:6-11).

Healing and forgiving sins was an integral feature of Jesus’ ministry. The people who experienced the healing touch of Jesus included not only people with physical illness, but also the socially, psychologically and culturally marginalized. For example, the Samaritan woman (Jn 4: 7-30), the woman caught in adultery (Jn 8: 1-11), and Zacchaeus (Lk 19: 1-10) were only a few of the marginalized who experienced such healing touch of Jesus. Importantly he gives attention to the last and the least. However, according to Felix Wilfred, it is not only a matter of Jesus paying attention to the last and the least but also, that Jesus is most radical when he reverses the standards of power-operation. This is very explicitly portrayed in his “parables of reversal” (cf. Mt 20:1-15; Lk 15: 11-32; Lk 18: 19-14). According to Jesus, the last are the ones who are to be privileged – to be the first – precisely because of their powerlessness and vulnerability.[7]Also it is interesting to note the new interpretation given to the word ‘neighbour’ (Lk 10: 25-37) in the story of good Samaritan. During his life on earth, Jesus always exhibited God’s special concern for those who were marked by deprivations of hunger, thirst, sickness and imprisonment (Mt 25: 31-46).[8] Accordingly “the moral progress of a country and a society is to be evaluated on the basis of how its vulnerable groups and peoples are treated.” [9]

4. The Healing Mission of Church

The Church, as the mystical body of Christ, must continue the same healing mission of Jesus. What Jesus did in the earthly life has a universal appeal. At the same time, the micro level application of what Jesus did cannot be forgotten. In fact, the early Christian communities adhering to the universal appeal of Jesus’ message began to respond in the micro level. They were growing as communities of love and sharing. The early Christian community translated their belief in the risen Lord into charity. And the evangelizing action of this Church was oriented towards community building.[10] As found in Acts: “No one claimed private ownership of any possessions, but everything they owned was held in common” (Acts 4: 32). History testifies that this way of life in the Church did not last long. When the Church became independent, different models evolved within the Church that differed from the model visualized by Jesus and practiced in the early Church.[11] Although there were many attempts to bring the Church back to the spirit of the early Church through the monastic orders, mendicant orders, pious associations and various lay movements, often the intuitionalism prevailed.

The Second Vatican Council gave the church an extraordinary breath of fresh theological and ecclesiological life. But it is a moot point whether the Council could create new structures necessary to maintain the Gospel spirit. In fact, a Latin American author writes, “Not surprisingly the previous ecclesial organizations, which had become embedded in the four centuries since the Council of Trent, resurfaced in the years following the Second Vatican Council.”[12] What has been observed about the Latin American Church is also to a large extent applicable to the Indian situation.[13]

4.1. The Emergence of BECs/ SCCs

The emergence of SCCs in the various local Churches in India and its functioning need to be evaluated in the light of above-mentioned mindset of the church.[14] The pioneers who tried to introduce BECs/ SCCs into their parishes realized that the existing pastoral structure was not conducive to actualizing the vision of the Church as communion. They realized that larger groups become too vast to experience communion.[15] However, families are always orthodox in matters of values and tend to be apprehensive in responding positively to the changing value system of society.  In the present day context of nuclear families, it is all the more difficult to express a value system. Membership in the family is by birth, while in an ecclesial community, it is a matter of a commitment that involves a mission to work for the Kingdom of God.[16] Liturgical services alone cannot effect communion among the people who are scattered along the length and breadth of a parish. Liturgy ought to be, rather, an expression of their living together in communion during the entire week. Growing together in unity and fraternal love demands that people meet regularly in smaller groups in which close interaction and community witnessing is possible. The secular world too that wishes the transformation of the society realizes the importance of the small groups.[17]

4. 2. Understanding of BECs/ SCCs

In terms of community, the BECs/SCCs can be described as the smallest cell of the Church. It is not just part of the whole, it is a germ or a seed which has within itself all the essential elements of the Church. Moreover, it is simple, supremely effective, and can truly bring that Church to birth and present a radically new model of Church. It is the same Church, the universal sacrament of salvation, which continues the prophetic, priestly, pastoral mission of Christ, resulting in a community of faith, worship and love. It is another way of ecclesial expression.[18] Importantly it becomes a venue to foster the aspect of Christian love as a commitment to persons than as a commitment to ideas. Ultimately the personal aspect of Jesus’ healing can be realized in the BECs/SCCs. It helps to accelerate the mission of the church through the realization of the identity of the church as communion. Communion is a result of liberation and reconciliation. In the present day ecclesial reality BECs/SCCs continue to be the major source of renewal at the grassroots level. This expression of church at the base is a genuine experience of communion and participation.

4.3. Dynamics of BEC/ SCCs

BECs/ SCCs make the process of communion a reality. For when the people gather as a BEC/ SCC, they interact with their neighbours and witness to Christ on the daily basis. Even if they are de-peopled[19] because of various socio-ethnic reasons, they can still come together. Since the communities are less structured, all can gather together – men, women, youth and children. But rather than being a crowd, they are people who are responsible for one another. There is no permanent house for gathering; yet no economic or ethnic barriers affect such a communion of communities. There may be pluralism in thought, but there will be unity in action, for the motivating force of this new ecclesial community is service.[20] Neverthless, it is in this atmosphere that real healing takes place.

It has been noted that, in some parts of the United States where clerical sex abuse cases reportedly have wounded the Church the small Christian (Faith) Communities play a major role in healing and reestablishing hope and trust among the people.[21] Equally important, in Africa, the Association of Members of Episcopal Conferences of Eastern Africa (AMECEA) began to build small communities towards making the Catholic Church in Eastern Africa independent economically, pastorally and in its ministries.[22]

In Asia, the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences (FABC) in Bandung, Indonesia in 1990 envisioned a participatory Church as ‘A New Way of Being Church’ which embraces the spirit of ‘Jesus-in-Mission’ in an authentic way. This is carried out through the AsIPA (Asian Integral Pastoral Approach) from 1993. The mission of AsIPA is to articulate the process towards the New Way of Being Church in Asia.  The whole community of faithful is enabled to actively share in the integral, global vision and mission of Christ in the multi-dimensional context of Asia.[23] This is a healing mission which is integral. Collaboration among the members in the BECs/SCCs can facilitate Christians to reach out to others with the compassion of Christ.[24] The following narration of stories will further testify the integral healing power of BECs/SCCs even though globalization and a market economy have become predominant values of the times.

5. Stories of Integral Healing

According John Paul II “Following in the steps of Jesus Christ who had compassion for all and cured “all kinds of disease and illness” (Mt 9:35), the Church in Asia is committed to becoming still more involved in the care of sick, since this is a vital part of her mission of offering the saving grace of Christ to the whole person.”[25] Most of the BECs/SCCs take special care of the sick people and needy.[26] The following narrations of integral healing of the people retell the stories of Jesus in India.[27]

5.1 Healing the Sick

Michael was an ordinary fisherman who was leading a happy family life with his wife and children. Unexpectedly he exhibited symptoms of mental panic. Unfortunately, he was unable to recover. Family concerns increased when Mary, his wife, did not succeed in procuring a menial job to provide a substitute income for them. Michael and his sickness became the primary concern of the BEC. It was determined that, rather than limiting their help to prayer and financial aid, they wanted something concrete to do for Michael. One of the members, Henri, proposed the brilliant idea of taking him to a psychiatrist. Thus, in their joint evaluation of the situation, the ‘Save Michael Mission’ made considerable progress. Their plans not only included regular visits to the psychiatrist, but also provisions of nutritious food.  Because of their humanistic approach towards Michael, he began to show improvement. Soon he resumed living a normal life. When the BEC group gathered together with Michael it was an occasion of immense joy. Likewise, Michael was overwhelmed with joy and used the occasion to thank them for their invaluable service. At that time, the president of the BEC addressed the members and expressed his gratitude for their co-operation and hard work. Thus, a man was brought back to life because of the generosity of the people, who otherwise would have spent rest of his life insane.[28] In a study conducted by the author among the BEC animators and leaders in 2002 in Kerala, India, 69.15% of the 363 respondents replied that they give special care to the old and sick members. Actually this is very evident both in the cities and in the rural areas. In the cities 69.70% of 165 respondents help. Similarly, in the rural areas 68.69% of 198 respondents do charitable work.

5.2 Healing Through Empowerment

In the context of globalization, there is a danger of loosing one’s personality and even one’s identity. The individual in a crowd is not necessarily noticed by others. In India the Church is also facing the threats of modernization in the name of development. Hence the Church has a role to play. Ecclesia in Asia reminds us: “Human beings, not wealth or technology are the prime agents and destination of development. Therefore, the kind of development that the Church promotes reaches far beyond questions of economy and technology.”[29] In the fast developing anonymous culture the BECs/SCCs are to a large extent instrumental in helping the people to have self-esteem, self-reliance and sociability. The Indian Theologians opine that BECs/SCCs foster strong interpersonal relationship among its members with the avowed aim of witnessing to the Gospel. It recognises the charisms present in lay members and makes provision for their exercise. It is also open to new and suitable initiatives, which would enable the Church to carry out her mission. More importantly, decision-making takes place at the grassroots level so that ministries in the Church are at the service of authentic concerns in the community.[30]

5.3 Empowering Women

According to Leena Joseph (Valiathura), a resource person of a BECs/SCCs team in the Archdiocese of Trivandrum, as women have become more aware of their rightful place in society they no longer choose to remain isolated from the mainstream of society. This has made them persons who can think for themselves. They have become active participants in their communities. In fact, women gain the courage to express their views and concerns in public and in the BEC/SCC fora. This was not the case before they were BEC/SCC members. Today they can successfully manage the BEC/SCC meetings, even in the absence of women religious.[31] In 1994, while I was doing my research on BECs/SCCs in the present Archdiocese of Trivandrum, I asked a young lady, a post graduate degree holder from the University of Kerala, in what way BECs/SCCs had helped her. She replied: “Before being involved in the BECs/SCCs I was not able to look at a man or a priest to say what I wanted.  Now I have no fear of speaking to anybody.”  I gathered similar replies from most of the women whom I interviewed.  Another woman expressed her viewpoint about the role of women in the BECs/SCCs in this way, “The women who were inside the house came out.  Today even if the women religious do not attend, the BEC/SCC functions.”[32]

Women have become conscious of their leadership capabilities.  Because of the opportunities to be officeholders in the BECs/SCCs, young women are able to face interviewers when they apply for jobs.  Also they are willing to accept any job for the support of their families.  Furthermore, they are becoming more generous in sharing their time, talents, and energy for the welfare of their community members. One important effect is that they are now certain that anything can be achieved when they strive together toward a united goal.  Moreover, they tend to establish loving relationships with their neighbors. For many, BECs/SCCs enhance communications between persons, open new educational avenues, and expand new job possibilities. BECs/SCCs provide leadership classes, form better citizens, and, thus, enable members to participate actively and contribute in the best way possible to the development of the individual, family, society, church, and nation.

5.4 Healing Through Involvement

Women religious prove that they are competent to deal with pastoral problems and can interact with and be actively supportive of other people. Since most of the participants in the BECs/SCCs are women, the role of women religious is more significant. Realizing the problems that women face in society, women religious can fight for the rights of their less privileged sisters. In Kerala, already in 1980’s the women religious actively took part in the fishermen’s agitation.[33] Often the women religious themselves come to realize the meaning of their consecration in deeper, clearer, and more enhanced manner.

Personal Testimony of A Religious Woman: “As a part of a Parish Renewal Programe, on two Sundays I had visited some families, the majority of which were poor. Never could I ever have imagined the situations which I encountered in Kerala. In my heart, I secretly admired the Sisters who were fully involved in this mission. Without doubt, it is a difficult mission. In fact, it was the enthusiasm of these Sisters that caused me to accept their invitation to join them yet another Saturday-Sunday. I am glad I did. The whole process made me reflect on my own life as a Christian and Religious. What a deep chasm existed between these people and me (us) – their everyday life and mine; their faith life and mine. In spite of starvation, they still clung to God. Not one of them complained about God. Most of them lacked the basic necessities of life. often many of them did not have a meal a day. Yet, in spite of their poverty, anxiety, pain and grief, happiness and contentment reflected on their faces. Mainly the women were the breadwinners or those who kept the family going. The men seemed to spend much of their earnings on drinks! I felt so sad to listen to these women and girls.  How brave of them to ’grow up safe’ in such delicate situations. Though they did not have meals daily, they had prepared sumptuous meals for the brothers and sisters who visited their families! The poor knows the value of sharing their best!

When I returned home in the evening I reflected what prompted me to share in this mission on a Sunday, the only free day I have for myself after a tiring week-long mission. But then, I received more than what I had given away. What prompted me was this thought: if I have made my commitment to serve God and his people, this was an opportunity to practice it. I had to move away from my comfort zone and mingle with the people, share their life situations. And I needed to discover God in them and serve him. It was a reminder for me to renew my following of Christ who identified himself with the poor and lowly, to renew my own life as a religious who has professed the vow of poverty. Where was my living of poverty as I witnessed poverty among God’s people? More than food and drink what these people needed was a loving word, an expression of concern – was I ready to practice the same with my own sisters!”[34]

In the Archdiocese of Trivandrum and in the Diocese of Neyyattinka women religious are the animators of BECs/SCCs in every vicariate. During the parish renewal programme members of the different congregations work together. Through their active participation in the BECs/SCCs, the women religious understand that their charisms are not stagnant, unproductive, and unrelated to the people, but rather that they are dynamic, creative, and interrelated with the people. Thus women religious find greater meaning in their consecration.

5.5 Parish: The Locus of Integral Healing

Fr. M.J. Edwin is one of the pioneers of the formation of BEC/SCCs in India. It was in the parish of Kodimanai in the diocese of Kottar that Fr. M.J. Edwin began his BEC/SCC experiment in 1978. The people of Kodimanai are traditional Catholics. The people, who had a history of the Catholic faith since the time of St. Francis Xavier, were ready to shed their blood and die for their faith, but they knew little about the Gospel values proclaimed by Jesus Christ. There was an unbridgeable gap between their life and liturgy. Upon his arrival, the priest had to act like social worker, policeman and judge because of the social structures through which the people were exploited by the middle men. Police cases were common. When Fr. Edwin took charge of the parish there were three hundred police cases. Often the powerful had been administering the village as if it was their birth-right.[35] It was in this situation that Fr. M.J. Edwin could reduce the number of cases into five issue-based ones by the time he was transferred.[36]

5.6 Healing in Families

The family is the domestic church and the vital cell of human society. In the Apostolic Exhortation Familiaris Consortio (1981), John Paul II speaks about the responsibility of families in building up a just society (n.6). However, the Christian families are continually challenged to live the ecclesial spirit in the present world. Often families are challenged to love not an imaginary neighbour, but the neighbour who lives close by – who sends his children to school, who is not able to build a house for his family, who has no means to meet, the hospital expenses, who does not have a vision about his family. To love the neighbour in another village, country or continent is easier than to love the one who lives close to the house. The BECs/SCCs, led by the Word of God, works as a catalyst in uniting the families. As a matter of fact BECs/SCCs have been forming and growing in various dioceses, as a source and building up communities strong of love and reconciliation. The role of BECs/SCCs in building up relationship in the families were also discussed in the Asian Mission Congress held in Thailand 2006.[37]

We will present below only a few stories from the Archdiocese of Trivandrum where SCC animators became instrumental in healing the wounds in the families.[38]

1. Brothers in Need of healing:  Two brothers had been living in severed relationship since 12 years. They had a fight over their parents’ property and they could never come to an agreement. The BEC/SCC leaders and animators (Sisters) visited the two families and tried to understand their situations. “First we talked with the elder brother who was ready to forgive. And then we took him to the younger brother’s house and we had prayer together”. Now they live in harmony. They were very cooperative in organizing prayer, said the happy BCC animators.

2. Brother and Sister in Need of Healing: A brother and sister, who were living in the same house, had not spoken to each other for eighteen months. It was, at this time, that the BEC/SCC animators met the family members. After speaking with them, they understood the cause of the friction between them — the brother, who is supposed to be protecting the sister, was trying to harm her. Now they are happy.

3. Neighbours in Need of Healing: Two neighbours – (economically one well-off but the other deprived) have not been living on good terms for quite some time. The intensity of their ill feelings was so strong that one even objected to electricity being connected to other’s house. He said, “Even if the Bishop says to do so, I will not allow it.” Only after the assistance of the BEC/ SCC leaders were they able to be reconciled. Afterwards he himself helped his neighbour to acquire the needed electrical connection for his house. Later on when he was sick, it was this neighbour who helped the family most.

4. Wife Accepting a Drunken Husband: In a family that consisted of a husband, a wife and a child the husband used to drink alcohol inordinately. The wife sold fish to support the family. For a period of four months they were not on good terms and lived separately. Through visiting, counseling and prayer, the BEC/SCC members were able to join them together again. Now they live happily again. Occasionally, the BEC/SCC team visits them.

5. Couples Re-united: For eighteen months a husband and wife had lived separately. However, after the BEC/BCC animators spoke with them, they decided to live together again. Their children desperately wanted their reunion. After living together again for two months, wife expired. Although tragic, the family considers it a blessing that her death occurred after they had reconciled.

5.7. Social Action: A Tangible Manifestation of Healing

One of the important challenges of the BECs/SCCs is to pool the resources for the welfare of the people. According to the survey conducted in 2002 for the BEC National Assembly of Philippines, 40 percent of the BECs/SCCs are engaged in social concerns. This marks an increase from the 30 percent figure released by the National Secretariat for Social Action (NASSA) in the 1996 survey.[39] In Kerala, I have noticed that more than 60% of BECs/SCCs address social issues during their gatherings and settle quarrels within the community. Although a few wish to keep BEC as a prayer meeting or a fora for collecting money for the parish, more than 53% of the BECs in Kerala discuss not only various social issues like poverty, alcoholism, unemployment, illiteracy, dowry, and the evils of the caste system, but also they have come with action plans for such issues.

Some of the action plans that have been initiated in the BECs/SCCs include self-employment plans through Self Help Groups, awareness programmes against alcoholism, and literacy campaigns. Other plans have proposed means for financial help for the poor, financial aid for housing, financial aid for marriage, and financial aid to patients. Others have included frequent visits to the sick, anti-alcoholic groups, and coir product units. Even others were educational aid, the Public Service Commission (P.S.C.) coaching classes, and other awareness programmes. Thus it is evident that those who really discuss issues are successful in finding solutions as well.

Fr. Devasya, the coordinator of SCCs in the diocese of Kannur (Kannur) shares his experience of the sensitivity and social responsibility of the people who participate in the BEC/SCC meetings. In one of the communities in the diocese of Kannur, particular BEC/SCC  had decided to help in constructing a house for a poor woman. During the meeting, the leaders discussed, verified and approved the application. Then one of the members asked the question:  “Is our responsibility completely over by approving financial assistance for that woman?” It challenged the members. Another member volunteered to work one day. Then another young man, who was associated with the youth club in a village, said that he would recruit some members of the club to volunteer to help in the construction of the house.

These examples show how the BECs/SCCs can function as a catalyst that works for the kingdom values.[40] In fact, what John Paul II envisioned about the Spirituality of Communion takes place in the BECs/SCCs. According to John Paul II a spirituality of communion also means an ability to think of our brothers and sisters in faith within the profound unity of the Mystical Body, and therefore as “those who are a part of me.”[41] In accord with this focus, the inner dynamism of the BECs/SCCs has inspired the secular society to challenge the threats of globalization and consumerist culture through the World Social Forum.[42]

Conclusion

The BECs/SCCs are occupying pride of place in sharing the Good News at the grassroots level. Imbibing the Spirit of Communion ecclesiology of the Second Vatican Council and the magisterial teachings like Evangelii Nuntiandi, Familaris Consortio and Redemptoris Missio BECs/SCCs are re-vitalizing the Churches in all over the continents in the grassroots level. Most of the local Churches are realizing its tremendous potentiality to building up the Church as Jesus envisioned and the early Christians lived. Through incarnation Jesus manifested the face of the God in a tangible manner in the lives of the people, the Church, the mystical body of Jesus Christ, is called to be a visible sign in the world. As healing was an important mission of Jesus, the Church has to continue this same mission. Since Jesus’ mission was integral, so also his healing was integral. The healing mission of Jesus has both individual and communitarian dimension. He cured the persons individually but also he assured peace to the family (cf. Zacheus, Lk 19: 1-10). As the BECs/ SCCs take up the challenges of the time in the families, parishes, societies in a tangible way, it is appropriate that new structures should evolve in the course of time and more missiological studies may take place in the ecclesiastical faculties.

[1] John Paul II, Ecclesia in Asia, 1999, n. 39. Walter Fernandez identifies seven features of globalization namely: (1) Ethical Globalization, (2) Ownership Globalization, (3) Globalization of Imports, (4) Financial Globalization, (5) Labour Globalization, (6) Natural Resource Globalization and (7) Communication Globalization. See “Globalization, Implications and Christian Response” in Thomas D’Sa (ed) The Church in India in the Emerging Third Millennium, Bangalore: NBCLC, 2005, 60-73. See also M. Amaladoss (ed.), Globalization and its Victims as Seen by its Victims, Delhi: ISPCK, 1999.

[2][2] John Paul II, Ecclesia in Asia, ns 7-8.

[3] Benedict XVI, Sacramentum Caritatis, 2007, 90.

[4] F. Wilfred, The Sling of Utopia, New Delhi: ISPCK, 2005, 2.

[5] F. Wilfred, The Sling of Utopia, 5.

[6] M. deC. Azevedo, Basic Ecclesial Communities in Brazil: The Challenge of A New Way of Being Church (trans. John Drury), Washington, D.C.: Georgetown University Press, 1987; S. Ponnumuthan, The Spirituality of Basic Ecclesial Communities in the Socio-Religious Context of Trivandrum/Kerala, India, Roma, 1996; J.G. Healey and J. Hinton (eds), Small Christian Communities Today: Capturing the New Moment, Bangalore: Claretian Publications, 2005.

[7] F. Wilfred, “The Margins: The Site of God’s Visitation” in Third Millennium, Vol. 11 (1994), 110-117.

[8] Benedict XVI, Deus Caritas Est, 31.

[9] F. Wilfred, The Sling of Utopia, 63.

[10] P. Puthanangady, A New Way of Being the Church, Bangalore, 2000, 4.

[11] A. Dulles, Models of the Church, Doubleday: Image Books, 1987 (1978).

[12] G. Proctor (compiled), “Analysing the Present Moment: Latin American BECs in 2004”, in Small Christian Communities, 32.

[13]“For various reasons, historical and otherwise, the Church in India today is perceived to be clerically dominated and it is largely centered on the Bishops and priests.”, CBCI Evaluation Committee Report, New Delhi, 1995, n.595.

[14] Beginning of BCCs in India see B. Penha, “Revitalization of the Church through Small Christian Communities” in The Church in India: Institution or Movement, ed. P. Puhanangady, Bangalore, 1991; P. Pinto, Inculturation Through Basic Communities: An Indian Perspective, Bangalore, 1985.

[15] S.H.M. Stephen, “Basic Community,” Creative Ministries and Affirmative Action in Today’s India, A. D’Silvia, ed., Pune, 1984, 57-69.

[16] The Vision Statement of the ‘Commission for the Ministry of Word and Worship,’ Conference of the Catholic Bishops of India, Trivandrum, 1999, The Living Word (March-April 200) 108-118.

[17] J.B. Rajan, “Kerala’s Perspectives on Decentralised Governance: Need of the Time” in The Living Word (March-April 2000) 5-20.

[18] J. Marins, “comunità ecclesiali di base in America Latina” in Concilium (1975) 43-54.

[19] H. L. Perkins, Roots for Vision: Reflections on the Gospel and the Churches’ Task in Re-peopling the De-Peopled, Singapore, 1985.

[20] S.  Ponnumuthan. “Basic/Small Christian Communities: A Concrete Expression of the Local Church in India” in The Living Word (Jan-Feb 2007),Vol.113, 38-56.

[21] S. DeGuide and S. Valenzuela, “Development of SFCs [Small Faith Communities] in the Diocese of San Bernardino, California” in Small Christian Communities Today, 41-48.

[22] R. Mejia, The Church in the Neighbourhood, Nairobi, 1990. See also Small Christian Communities Today, 97-114.

[23] F.J. Eiliers, For All The Peoples of Asia, Vol. 2, Quezon city: Cleritian Publication, 1997, 107-111. See also Cora Mateo, “Rerooting the Faith in Asia through SCCs” in J. G. Healey and J. Hinton (eds.), Small Christian Communities Today, 123-128. The Indian version of AsIPA has been in action by Developing Indian Integral Pastoral Approach (DIIPA). Its primary focus is on training SCC animators to become a ‘Jesus Community-in Mission.

[24] Cfr. Wilkie Au, “A Spirituality for Collaborative Ministry” in Handbook of Spirituality for Ministries, ed. By R. J. Wicks, New York: Paulist Press, 1995, 391-406.

[25] John Paul II, Ecclesia in Asia, 1999, 36.

[26]T. Vijay and A. C. Chawadi, In the Path of the New Way: SCCs Share Their Faith Experience, Nagpur: PAC Publications, 2005.

[27] The theme of the First Asian Mission Congress held in Thailand in 2006 was “Telling the Story of Jesus in Asia: A Celebration of Faith and Life.” In the keynote address Bishop Luis Antonio G. Tagle, Bishop of Imus, Philippines, referring to Ecclesia in Asia (34-41)said: ‘Defence of the poor, work for justice, promotion of life, caring for the sick, educating children and the youth, peacemaking, alleviation of foreign debt and stewardship of creation are some ways of retelling Jesus’ Story in Asia today.” See M. Saturnino Dias, Telling the Story of Jesus in Asia: Celebration of Faith and Life at the First Asian Mission Congress, Goa: FABC Office of Evangelization, 2007, 131-142.

[28] For a detailed description of the story see P. Arattukulam, “Eucharistic Community: A Pastoral Challenge”, The Living Word, vol. Vol. 106 (2000), 362-364.

[29] John Paul II, Ecclesia in Asia, 33.

[30] J. Parappally, (ed.) “The Church in India in Search of a New Identity”, in Theologizing in Context: Statements of the Indian Theological Association, 2002, 247.

[31] Experience in the BCCs shared by Sr. Lissy Kurian of DSP, Archdiocese of Trivandrum, on 4.2.2007.

[32] S.  Ponnumuthan, The Spirituality of Basic Ecclesial Communities, 215.

[33] S.  Ponnumuthan, The Spirituality of Basic Ecclesial Communities, 221-222.

[34] Experience Shared by Sr. Lissy Kurian DSP, Archdiocese of Trivandrum on 4.2.2007.

[35] S.H.M. Stephen, “Basic Community” in Creative Ministries, 57-69.

[36] Interview with Fr. M.J. Edwin on 10.6.1994. The dynamics of SCCs at Kodimanai is described as: “The groups gather twice a week. They worship together and spontaneously praise and thank the Lord, offer petitions to God asking for what they need. Then a passage from the Gospel is read. One of them shares with his group his ideas, experiences and reflections in connection with the situation prevailing in the village. In a way he unfolds the loving goodness of Jesus Christ by giving his interpretations and expectations. This seems to a powerful tool for them to establish a healthy and loving relationship with their neighbours, to share the joys and sorrows of those who are around them and help them with well-ordered charity. After the shared prayer, the problems concerning their community and misunderstandings that exist among them are discussed. People are also informed of the causes or the evil forces that are behind such alienations or strains in their relationship. Naturally people discuss problems. This discussion that follows their shared prayer enlightens people, broadens their vision and helps to promote harmony and social responsibility.” S.H.M. Stephen, “Basic Community” in Creative Ministries, 61-62. See also S.  Ponnumuthan, The Spirituality of Basic Ecclesial Communities, 161-163.

[37] Edna Quinquero, Lawrence Visagaran, Celine Fernandez  and Sr. Margaret Pereira shared the Family Concerns as Experienced in a Basic Ecclesial Community during the First Asian Mission Congress in Thailand in 2006. See M. Saturnino Dias, Telling the Story of Jesus in Asia, 165-173.

[38] It is interesting to not that the women religious of different congregations and lay animators work together  in the renewal programme of the Archdiocese of Trivandrum. The stories are narrated by Sr. Sheeba OSS, Animator of BECs/SCCs in the Archdiocese of Trivandrum, Kerala, India

[39] A. Picardal, “BECs in the Philippines: Renewing and Transforming” in J. G. Healey and Jeanne Hinton (eds), Small Christian Communities Today, 2005, 117-112.

[40] S.  Ponnumuthan, “Missiological Perspectives of BCCs in the Context of Kerala” in The Living Word , Sept.-Oct 2003, 223-245.

[41] John Paul II, Novo Millennio Ineunte, 2001, 42-45.

[42] G. Proctor, “Analysing the Present Moment: Latin American BECs in 2004” in Small Christian Communities, Today, 2005, 32-37.