Markan Missiology: Rest from Ministry

ww

VOLUME XXVI

JULY 2013

NO. 07

PRESBYTERIUM

KANDY

MONTHLY

INFORMAL

NEWSLETTER

Diocese of Kandy Website: www.kandydiocese.net

e-mail: [email protected]

His Lordship Bishop Vianney Fernando

Concelebrated a Holy Mass with

His Holiness Pope Francis

on 04th June 2013 at

Domus Santae Marthae during his recent visit

to Rome for the Seminar organised by

Anglophone Caritas.

My dear Fathers, The inclement weather that has been continuous has brought about destruction of properties and landslides affecting many poor people in our diocese. I wish to thank our Diocesan Caritas and the Parish Priests of affected areas for providing immediate relief to the victims of the floods. Please continue to be concerned about these poor people and organise assistance for their rehabilitation along with the government and other non-governmental organisations. If we appeal to our faithful, they too, will respond generously despite the hardships that they themselves are going through. Our Universal Shepherd continues to surprise us with his simplicity, humility and his passionate concern for the poor. He is truly a man of God and a shepherd according to the heart of Christ. Someone has beautifully summed-up his personality in the words: ―He stands in the sandals of St. Peter, the humble fisherman, not in the shoes of the Emperor Constantine‖. Having spent five days at Domus Santae Marthae, when I visited Rome for a Conference at the end of May, its seemed so unreal that the Pope would come for all three meals to the dining room with the other inmates and guests of that residence. I also thank God that I had the opportunity to concelebrate with Holy Father on the 04th June 2013. I prayed for you all. However, it is not enough to be touched by the style of shepherding of the Pope who prefers to refer to himself as the Bishop of Rome, as Peter himself was. He has emerged as the Pope of the poor and the down trodden. Pope Francis is the Pope for the voiceless speaking up for the marginalised, those who are ignored and those considered of little value in the world’s eye. Pope is challenging us therefore, to re-orient our own priorities and eschew all form of triumphalism and focus more on the poor and the marginalised through our Parishes and Institutions. In this, we are called upon to return to the concerns of Jesus and the Gospel. In the coming months, let us share in our presbytral meetings every month, how this mission can be realised in our own Parishes and Religious Institutions. Please do not fail to include the name of St. Joseph in the Eucharistic prayers. As we explained at our monthly recollection, in each of the Eucharistic prayers after the words: ―that with the Blessed Virgin Mary Mother of God‖, we add the words: ―Blessed Joseph, her spouse…‖ As you know, Indigenous Clergy Day will be on the 28th of July (Sunday) this year. We need to personally organise this day with our parishioners to animate them on the need for all of us, priests, religious and laity, to be concerned about the formation of our future priests. Please do everything possible to step-up contributions from all our parishes for this important cause. I shall be way for ten days in Canada on the invitation of the Sri Lankan community in Toronto, for some spiritual ministry. In my absence, the Vicar General will be the Administrator of the diocese. Wishing all of you God’s blessings and in union of prayers, Yours devotedly in the Lord, Bishop Vianney Fernando, Bishop of Kandy.

BISHOP’S MONTHLY LETTER

Among Ourselves, July 2013 Page 02

♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣♣

☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼☼


04th – Thu – 10.00 am – Presbyteral Council meeting at Gatambe

– 3.00 pm – Episcopal Council meeting at Gatambe 08th – Mon – 10.30 am – Clergy Health Care Group meeting at Gatambe

– 6.00 pm – Human Rights Group at Lewella 10th – Wed – – Programme for Junior Clergyat Queen of Peace, Mahakande

from 9.30 am to 4.00 pm 13th – Sat – 3.00 pm – Confirmations at Rattota

– 6.30 pm – Vespers at Rattota 16th – Tue – – Caritas Sri Lanka Board Meeting in Colombo 17th – 28th – – Sri Lankan Community in and around Toronto, Canada

Nine adults were baptized by His Lordship Bishop Vianney Fernando, at St. Anthony’s Cathedral, Kandy, on 22nd June 2013. The instructions were given by Rev. Sr. Cecilia, HA., the In-charge of the Blessed Joseph Vaz Inquiry Centre at the Cathedral, under the direction of Rev. Fr. Sudath Rohana Perera, the Director of the Diocesan Lay Apostolate, Kandy.

Recently, His Lordship Bishop Vianney Fernando met the committee members of all lay movements and associations representing all the parishes in the diocese.

At this meeting, the Director of the Diocesan Lay Apostolate did a presentation to highlight the present situation of the diocese.

His Lordship expressed his views regarding the vision and also responsibilities of the laity.

ASPECT OF MARKAN MISSIOLOGY: A BIBLICAL FOUNDATION

FOR THE MISSIOLOGICAL RESPITE IN MARK 6:31

(Sent by Rev Fr Alvin P Fernando) No matter where one is working in the world — Asia, Africa, Europe, South America, North' America, or Australia—mission and pastoral work are tiring. Every ounce of physical, emotional, and spiritual energy can be drained. Whatever the focus — teaching, proselytizing, engaging in social issues, etc.—workers can be worn out. The possibility of emotional breakdowns, occupational burnout, sickness, and disease, all increase when adequate rest has not been achieved. But one may ask: are mission workers really dealing with this challenge? What fraction of mission workers experience this? A sample of those involved in Christian leadership can offer clues to the pressure-packed milieu of ecclesial labour. Flora Wuellner writes about "reports of just what percentage of Christian leaders are experiencing severe fatigue vary widely. Depending on the survey, it varies from thirty percent to seventy-five percent. But all reports agree that the percentage is astonishingly high."' The old phrase, "sacrifice the battle to win the war," applies to resting while labouring in mission and ecclesial affairs. Sometimes, one needs to draw back and recharge before going back out to help. The business world has recognized that inadequate rest can have a negative impact on the human body.' Joel Hoomans writes,

The human body, mind, and spirit are fully integrated in every one of us. They are also limited and can only endure so much. As we expand our energies in problem solving, risk-taking, conflict resolution, holding others accountable, facilitating strategic planning efforts, communicating, and executing, we eventually deplete our finite energies. We often lose sight of the fact that unlike natural resources — such as minerals, oil, etc., which are often used to the point of depletion—human beings are renewable resources… provided they are treated as such. This treatment begins with our personal stewardship of our own time and resources. When we ignore the need for rest, as part of our work-life integration strategy, our health and performance will eventually suffer.3

Due to the high turnover rate in Christian mission brought on by too much work and stress, and causes conflicting relationships in the field,' this article argues for the cultivation of a "missiological respite." From the Old Testament through the New, rest is a common theme. The Old Testament advocates a Sabbath day where one ceases from labour for twenty-four hours from sundown Friday to sun-down on Saturday while the New Testament focuses more on a spiritual rest.5 Rest and Sabbath have become synonymous in biblical studies. But in Mark 6:31, the writer states that Jesus specifically tells his disciples to "Come away by yourselves to a desolate place and rest a while."' Jesus recognizes that the missionary task is taxing on one's personal resources and proactively initiates rest for his disciples. This is a rest that is beyond the Sabbath, a rest brought on by an inordinately busy schedule and tiring circumstances, much like what current mission workers are facing. The writer of Mark uses the verb anapauo to communicate rest. In Mark 6:31 anapauo is in the imperative mood which indicates to the reader that the statement was not just a suggestion but had the force of a command. Clearly, Jesus encourages rest after hard labor. Ana-patio is used twelve times in the New Testament: five times in the Synoptic Gospels (Mt 11:28; 26:45; Mk 6:31; 14:41; Lk 12:19) three times in the Pauline Corpus (1 Cor 16:18; 2 Cor 7:13; Phlm 1:20), one time in the Catholic Epistles (1 Pt 4:14) and two times in the Apocalypse of John (Rev 6:11; 14:13).


Physical rest is the usage of anapauo in Matthew 11:28-29; 26:45; Mark 14:41; Luke 12:19. Anapauo also refers to spiritual and emotional rest in 1 Cor 16:16; 2 Cor 7:13; 1 Peter 4:14; Rev 6:11; 14:13. Anapauo communicates the need for rest of all functions: body, mind, soul/spirit. It is not uncommon for the writer of Mark to record Jesus taking his disciples away for seasons of rest and teaching. R. T. France writes, "Such 'retreats' are sometimes in the hills (3:13-19; 9:2; cf. 6:46), but any place which is away from other people… will serve."' Introversion, the need to be alone for rest, is not the primary advocating; the need to withdraw from people was due to the high popularity of Jesus. Crowds of people would gather around him for teaching and healing. This meant hard labour for Christ and his disciples; hence, the need to draw back. The writer of Mark highlights Jesus' "alone times" away from teaching, preaching, and ministering to physical and spiritual infirmities. During this alone times with the disciples, Jesus instructs, explaining to his disciples the meaning of parables (4:10, 34). He takes away three disciples to witness the transfiguration (9:2). He takes away disciples from work to answer questions and explain what they did wrong (9:28-29).8 Jesus himself cultivated the discipline of spending time alone for prayer before work (1:35-39).9 He knew he needed it due to the great amount of work he had. No longer could he enter into a town openly but needed to stay outside in lonely places (1:45).'° Jesus had so much work that it made him extremely tired, so tired that a deep storm could not wake him from sleep (4:35-41). From the outset of Mark until Mark 6:7-32, the writer has been highlighting the ministry of Jesus." Jesus prepares for the work while in the wilderness (1:1-13); begins his work in Galilee (1:14-3:35); continues and begins to pass the work off to his disciples (4:1-8:26)." But Jesus had times of respite, away from his work of preaching, teaching, and ministering to physical and spiritual infirmities. Intercalation and Mark The pericope in Mark 6:30-32 is part of a larger section beginning in Mark 6:6b and ending at 6:32." From Mark 6:6b-13, Jesus sends out his disciples to do the work they had been watching him do, they "went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them" (Mk 6:12-13). Then the story of the death of John the Baptist is sandwiched between Mark 6:6b-13 and Mark 6:3032. The writer of Mark is using a strategy called intercalation, "the placing of one basically self-contained episode inside another.' Scott G. Brown writes,

Intercalation is a means of conspicuously juxtaposing two episodes or pericopae. This close structural relationship calls attention to any overt similarities, contrasts, or formal parallels that these episodes share. When these interconnections are sufficiently prominent yet lack a natural or causal explanation, they can take on a mysterious quality for the reader, who becomes impelled to seek a rationale for this relatedness at a deeper or symbolic level of meaning. The best example of this is supplied by the parallels between the story of the raising of Jairus' daughter and the intercalated healing of the woman with a haemorrhage. The recipients of these miracles are both female and are called "daughter" (5:23, 34), though the little girl with a rich family contrasts with the lone woman who spent all that she had on doctors; both females, moreover, have become permanent sources of defilement's

Mark Allan Powell writes that intercalation is "wrapping one story around another to make… a 'literary sandwich.-16 Powell goes on to write, "The rhetorical effect seems to be to invite the reader to look more closely at the two stories, to compare and contrast them. Thus, the story of Jesus cursing the fig tree helps to interpret the account of his purging the temple: like the fig tree, the temple no longer bears fruit… and so, like the fig tree, it is doomed.' David Rhodes and Donald Michie write, "The two related stories illuminate and enrich each other, commenting on and clarifying the meaning, one of the other.' Fowler writes that intercalation is an "invitation to read


the framed episode in light of the frame episode and vice versa.' Powell lists four uses of intercalation in Mark, our pericope of Mark 6:7-32 as well as Mark 3:21-35; 5:22-43; 11:12-21' Frans Neirynck argues for six occasions of intercalation: Mark 3:20-35; 5:21-43; 6:7-32; 11:12-25; 14:1-11; and 14:53-72.2' With this in place, we will see how Mark uses intercalation to communicate the need for rest.22 Mark 6:6b-13 Jesus now begins his third tour of the region of Galilee.23 But now Jesus embarks on a new phase of his work: sending the disciples out. Jesus was with the four fishermen on the first tour; all 12 disciples were on the second.24 Jesus would minister alone during this third tour while he sent out the Twelve two by two. The disciples would be familiar with the language, culture, geography, and the demographics of Galilee. They also would have had a chance to observe Jesus in the region, some disciples as many as two times, before going out on their own. They were to replicate and represent Christ's threefold ministry of teaching, preaching, and ministering to physical/spiritual infirmities (see Mk 1:38-39 and Mt 9:35). 25

The later part of Mark 6:6 records that the disciples had one final opportunity to watch their master at his craft before being sent out to replicate his work. Jesus went around teaching from village to village before sending them out.26 They were sent out in pairs. James R. Edwards writes, "Sending the disciples in pairs conformed to Jewish custom… Traveling in pairs was advantageous in several respects: it provided company and common counsel… It also benefited their hearers, for in the Jewish world a matter must be established by the testimony of two or three witnesses (Deut 19:15)."27 Jesus gave them specific instructions:28 "Take nothing for their journey except a staff; no bread, no bag, no money in their belts—but to wear sandals and not put on two tunics. And he said to them, 'Whenever you enter a house, stay there until you depart from there. And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them— (Mk 6:8-11). These instructions would make the twelve dependent on God to supply their wants.29 Garland writes, The list reflects something about the character of their mission. To go on mission entirely dependent on the generosity of others for food and lodging is an expression of extreme poverty."30 Ben Witherington writes, "The point then would be that there was to be no begging of money or food by the disciples: they were not to be like various itinerant Greek philosophers or rhetors (nor like the later begging mendicants)."31 The writer of Mark records in 6:12-13 that the twelve "went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them."32 Edwards writes,

Preaching and repentance… which were not included in the opening instruction in vv. 7- 9, remind us that the apostolic mission was one of word and deed... New, however, is the anointing with oil, found only… in Jas 5:14. Olive oil… was a staple of life in antiquity, serving as food, anointing, sacrifice, lamp fuel, and medicine… In our passage anointing with oil is more than a means of healing but equally a sign of the in breaking of the good news, an anointing with "the oil of gladness" (Ps 45:7).'

Jesus sends out the twelve to replicate what he has been doing. This is the disciples' first tour by themselves without watching their master. Garland writes,

Mark sees it as preparatory for the later mission of the disciples after Jesus' death and resurrection. It introduces them to the requirement of total self-sacrifice in commitment to their mission. It also acquaints them with the reality of rejection—sowing the word means they can expect to find that some ground will be unproductive. It therefore prepares them for Jesus' teaching about his destiny.'


This marks the beginning of Jesus passing on his earthly ministry to his disciples in preparation for his departure.' Mark 6:14-29 What appears to be a break in the story of the disciples' first mission work without Jesus may shed more light than expected. One would not think that the story of John the Baptist's death would il-luminate the disciples' first ministry but a careful look at John's beheading offers insight." Mark 6:14 records that Herod Antipas heard about "this." What is the "this" that he heard about? Was it Jesus' personal ministry and work? Was it the disciples' ministry which would serve as representative of Jesus? William Hendriksen writes,

What was it that Herod heard? We are tempted to answer: "He heard about Christ's charge to the Twelve and the manner in which they carried it out, for that was the theme of the immediately preceding section." Nevertheless, as the context indicates, the reference is broader and centres in Jesus himself, as is clear from the fact that Mark continues "for his (Jesus] name had become well-known."'

Clearly people were talking as if Jesus was a prophet much like John, so much so that Herod began to wonder whether or not John had been raised from the dead. Herod knew John was dead. He gave the order himself but was now concerned that he may have resurrected. Herod and John had a conflict.38 Jewish law prohibits marrying your brother's wife until the brother has passed away. Herod married Herodias while his half-brother, Herod Philip I, was still living. Leviticus 18:16 specifically condemns this practice and John confronts Herod Antinas. accusing him of doing wrong. This causes Herod Antipas' wife, Herodias, to harbour a grudge with the desire to kill John. We know that Herodias convinces her daughter, born by Herod Philip I, to request John's head on a platter.39 Herod Antipas would have no choice since he publicly declared to her that she could have any request.' John is beheaded and the pericope ends with John's disciples coming and taking away their master's body and burying it in a tomb. This is a significant statement because the very next pericope begins with Jesus' disciples returning from their first missionary work apart from their master. Where John's disciples' ministry work ends, Jesus' disciples are beginning theirs. John be-gins his rest from his work and from his role as the final link between the Old Testament covenants and the fulfilment which will be found in Christ (Lk 16:16). Now, John and his disciples have finished their work, 41 the way has been prepared for Jesus and his disciples to fulfil the task of completing the Old Testament covenants.42 Mark 6:30-32 John's death not only marks the end of the Old Testament prophets but also foresees Christ's death on the cross." Garland writes, "The violent and shameful death of John augurs the violent and shameful death of Jesus.' John's life and labour was hard, culminating in imprisonment and beheading. His death sandwiched in between the disciples going out and returning from the field sheds light on the difficult work that awaits the twelve. John was victim to a cruel world that killed him for his work; the disciples will face a similar road. Garland writes,

The bracketing suggests that what happened to John the Baptizer presages what will also happen to any who preach the same message of repentance in a hostile world (6:12). They too will be handed over (13:9; 11-12). They too will have to stand before kings (13:9). While Jesus' ministry began after John's imprisonment (1:14), the disciples' preaching begins after John's death 45

France writes, The possibility of a hostile reception has already been demonstrated in Nazareth… There is a basic conflict of interests, even of ideologies, between the kingdom of God and the norms


of society. An ambassador of the kingdom of God is called not only to a mission of restoration and deliverance, but also to a conflict of which John's fate provides an extreme example."

The work of mission is a hard one. If John's life is an example, the challenge of mission work is great.' The task ahead of the disciples, the one that John has completed, is gruelling. In order for the disciples to be able to carry out the work, they will need to learn how to rest. They will be called to a labour that brings about much suffering, much like John endured." Upon the disciples' return from the mission field, they share with Jesus all that they did and taught. Jesus originally commissioned them as, his representatives for a third tour of preaching in Galilee. Mark 3:14-15 anticipated the disciple's ministry: "And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons."'" Now in chapter six, they are sent out to do the very things they saw their master doing and report to their master upon their return. Jesus also recognized that their work was tiring and imperatively stated that rest was needed. 5° The Art of Rest Many reading this article probably agree with its premise but maybe asking the questions: how and when? Many mission workers realize this need but may not know where to begin or what to stop doing in order to receive adequate rest for their body, mind, and soul. Conscience will raise an awareness of the need to slow down and recharge but sometimes these promptings are ignored. One must keep in mind Jesus' imperative to come away and rest. Hoomans offers some helpful suggestions: Manage your time and make time for sleep. Time is not a renewable resource… once spent, it is never recovered (this makes it more valuable than currency). Every one of us has 24 hours in a day with which to work and manage. Purposefully re-think how you use it (e.g., to whom and to what you give your energy). Protect your days off. Above all else, make sure you allow for seven to nine hours of sleep. If this is a challenge, seek medical expertise that can help you get to this mark. When it comes to sleep, remember that mid-night is supposed to be the middle of the night and not the beginning of it. Proactive and reactive vacation allotments. Plan to schedule the majority of your vacation time for proactive and strategic break times that follow the most demanding times in your work schedule. Make sure the destinations are in line with the effect you wish to accomplish—relaxation, romance, exhilaration, adventure, learning, etc. Leave a small piece of your vacation for emergency periods of rest which can be taken as needed. Work smarter, not harder. To state it in a positive sense, rest makes us smarter. When you do not get enough rest you are more liable to make costly mistakes that require rework and create stress. Proper rest will help you make the most effective use of the time that you do work. If you are prone to worries that inhibit rest, make a list (by priority) and practice leaving those things on the list until you can come back to address them later—when you are equipped with the energy for excellence. Invest in hobbies and your support system. Set time aside each day for activities and people you enjoy. Use them to unwind from the stress of the day and to renew your enthusiasm. Do not spend all of your energy at work—intentionally leave some for those at home. Use one night a week for an extended saturation in this time (more than an hour). If you do not have a hobby or broad enough support system, explore and pursue them by asking other leaders how they have developed them.


Take micro-breaks. During your workday, take a fifteen minute break or two from your work and reward yourself with a walk… or friendly conversation. Use these to kick-start your day, get you to your target heart rate, break up the monotony/stress, or as a form of reward/remuneration. Define your availability. Protect your time off from interruptions and distractions. Make these times of availability a habit and publicize them so that those who depend on you know what to expect. You have to use the "off switch" during these times and turn off your cell phone and other electronic leashes. You do not owe anyone an excuse for protecting your source of vitality and effectiveness. Develop others through delegation. Involve and engage others with opportunities to learn and take on new responsibilities. Every task they can successfully take on is potentially an investment in your ability to rest while you are out of the workplace. There is nothing like processes and people that can fulfil the mission of the organization in your absence… and put your mind at rest. Plan time for reflection. Find or create a quiet place for thinking, reviewing, censuring, and prioritizing the day. This will maximize your capacity for learning and planning.51 Make time for solitude. British psychiatrist Anthony Storr relates: "It appears… that some development of the capacity to be alone is necessary if the brain is to function at its best and if the individual is to fulfil his [her] highest potential. Human beings easily become alienated from their deepest needs and feelings. Learning, thinking, innovating, and maintaining contact with one's inner world are all facilitated by solitude."52 This time will differ from person to person: for one a quiet walk will suffice, for another an extended retreat is necessary. Spiritual engagement. It only makes sense that if we are to attend to the body and mind, we should also attend to our spiritual component. Utilize church, reading, and fellowship to renew yourself spiritually. This recommendation may surpass all the others, as it concerns itself with the very source of our life and energy. Avoid the guilt. Rest is not inactivity. Its purpose is to increase your leadership effectiveness and this is in the best interest of your reputation and the needs of your customers, boss, direct-reports, etc., even if they do not know it. Consider the fact that even God rested on the seventh day of creation and it is part of God's design for us as leaders.53 Conclusion Jesus recognized that the missionary task was tiring both physically, emotionally, and spiritually and had in mind to integrate into the work schedule a period of rest. John the Baptist had a tough life that served as an example of what those engaged in mission work will experience. Survey missionaries and many will acknowledge that their work is challenging and the demands are great. Just as Jesus exhorted rest for his disciples after a hard period of labour, mission workers need to cultivate this discipline in order to be able to produce long-term effectiveness in their field. A "missiological respite" should be on the calendar and in the schedule for everyone involved in this endeavour.

Cont. Page…10/-

An elderly woman had just returned to her home from an evening of religious service when she was startled by an intruder. As she caught the man in the act of robbing her home of its valuables, she yelled, "Stop - Acts 2:38!" (..turn from your sin...) The burglar stopped dead in his tracks. The woman calmly called the police and explained what she had done. As the officer cuffed the man to take him in, he asked the burglar, "Why did you just stand there? All the old lady did was yell a scripture to you." "Scripture?" replied the burglar, "She said she had an AXE and two 38's!"


NOTES 1. Flora Wuellner, Feed My Shepherds: Spiritual Healing and Renewal for Those in Christian Leadership

(Nashville: Upper Room Books, 1998), 111. 2. See A. McKee, F. Johnson, and R. Massimilian, "Mindfulness, Hope and Compassion: "A

Leader's Road Map to Renewal," Ivy Business Journal, May/June, 2006, 1-5. 3. Joel Hoomans, "Lessons in Leadership: Rest or Fail," Strategic Leadership Insights, Vol. 2, no. 1,

2009, available at http:/ / www.roberts.edu/ Academics/ AcademicDivisions/ Busi-nessManagement/ msl/Community/ Journal/ Lessonsin Leadershi pRestorFail.htm (accessed August 16, 2011).

4. See Frank Allen, "Why Do They Leave? Reflections on Attrition," Evangelical Missions Quarterly 22 (April 1986): 118-122; Kelly O'Donnell, Missionary Care: Counting the Cost for World Evangel-ization (Pasadena, CA: William Carey Library, 1999); William B. Taylor, ed., Too Valuable to Lose (Pasadena, CA, William Carey Library, 1997).

5. All of the Ten Commandments are stated in the New Testament except for the Sabbath. See also John Laansma, —1 will Give You Rest': The Background and Significance of the Rest Motif in the New Testament," Tyndale Bulletin 46, no. 1 (1995): 385-388.

6. All scripture references are from the English Standard Version unless otherwise noted. 7. R. T. France, The Gospel of Mark: The New International Greek New Testament Commentary (Grand

Rapids: Eerdmans, 2002), 263-264. 8. See ibid. 9. See ibid., 111-114. 10. See ibid., 121: "Thus in a few quick strokes Mark has painted a powerful picture of Jesus'

success' and of the problems it is already beginning to cause. It will be important to bear this popular response to Jesus in mind as the opposition develops in succeeding scenes; his opponents do not represent the majority opinion."

11. See Joel Williams, "Does Mark's Gospel Have an Outline?" Journal of the Evangelical Theological Society 49, no. 3 (September, 2006): 505-525.

12. See ibid., 513-516. 13. Some end the pericope at 6:30. See David E. Garland, Mark: The NIV Application Commentary

(Grand Rapids: Zondervan, 1995), 240. Matthew thoroughly reorganizes Mark 6:7-32 (10:1, 5-15; 14:1-13). Luke (9:1-10) follows Mark's chronological arrangement, but the interconnectedness linking the task and the martyrdom of John is largely dissimilar to Mark. Some argue that Luke is more interested in Herod and his mental state (vv 7-9) than in John the Baptist's death; see James R. Edwards, "Markan Sandwiches: The Significance of Interpolations in Markan Narratives," Novun: Testamentum 31, no. 3 (1989): 205.

14. Scott G. Brown, "Mark 11:1-12:12: A Triple Intercalation?" Catholic Biblical Quarterly, 64, no. 1 (January 2002), 78.

15. Ibid., 78-79. 16. Mark Allan Powell, Introducing the New Testament: A Historical, Literary, and Theological

Survey (Grand Rapids: Baker Books, 2009), 131. 17. Ibid. 18. David Rhoads and Donald Michie, Mark as Story (Philadelphia: Fortress, 1982), 51. 19. Robert M. Fowler, Let the Reader Understand: Reader-Response Criticism and the Gospel of Mark

(Minneapolis: Fortress, 1991), 143. 20. See Powell, Introducing the New Testament, 132. 21. See Frans Neirynck, Duality in Mark: Contributions to the Study of the Markan Redaction, BETL

31, rev. ed. with supplementary notes (Leuven: Leuven University Press, 1988), 133. For other articles dealing with intercalation, see Gerald F. Downing, "Markan Intercalation in Cultural Context," Narrativity in Biblical and Related Texts (Leuven: Leuven University Press, 2000), 105-118; Tom Shepherd, "The Narrative Function of Markan Intercalation," New Testament Studies, 41 (Oct. 1995): 522-540; Zdravko Stefanovic, "The Angel at the Altar (Revelation 8:3-5): A Case Study on Intercalations in Revelation," Andrews University


From Page… 09/-

Seminary Studies, 44, no. 1 (Spring 2006): 79-94; E. R. Leach, "Possible Method of Intercalation for the Calendar of the Book of Jubilees," Vetus Testarnentum, 7, no. 1 (1957): 392-397.

22. See also Edwards, "Markan Sandwiches," 205. 23. First tour, Mark 1:38-39; second tour, Mark 4:1-20. It is likely that only the fishermen (Peter,

James, and John) as well as Andrew, Peter's brother, were present on the first tour of Galilee. 24. See also Luke 4:43-44 and Matthew 4:23-25 for first tour and Luke 8:1-8; Matthew 13:2-23 for

second tour; see also Luke 9:1-9; Matthew 10:9-15; 14:1-2 for third tour. 25. See Walter W. Wessel, "Mark," in The Expositor's Bible Commentary: Matthew, Mark, Luke, ed.

Frank E. Gaebelein (Grand Rapids: Zondervan, 1984), 668. 26. See also Wessel, "Mark," 666-667. 27. James R. Edwards, The Gospel according to Mark (Grand Rapids: Eerdmans, 2000), 178. 28. See ibid., 179: "The Twelve are allowed a staff as a walking stick and protection against wild

animals, a tunic and belt, and sandals for the stony road, but nothing more. Bread, knapsack, money, and even a second tunic must all be left behind."

29. See Wessel, "Mark," 667. 30. Garland, Mark, 241; see Luke 15:22. 31. Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans,

2000), 210. 32. C. E. B. Cranfield writes, "The particular instructions apply literally only to this brief mission

during Jesus' lifetime; but in principle, with the necessary modifications according to climate and other circumstances, they still hold for the continuing ministry of the Church. The service of the Word of God is still a matter of extreme urgency, calling for absolute self -dedication." Cranfield, The Gospel according to Saint Mark (Cambridge: Cambridge University Press, 1959), 200. On the issue of the differences between this section and that of Matthew 10:9-10 and Luke 9:3, see Witherington, The Gospel of Mark, 211-212.

33. Edwards, The Gospel according to Mark, 182. 34. Garland, Mark, 242. 35. Wessel writes, "The mission of the Twelve is a mere extension of the ministry of Jesus that

completely overshadows it. Their independent mission waits till after Jesus' resurrection." Wessel, "Mark," 668.

36. On the historical issues on Mark's account of John's death, see Cranfield, The Gospel according to Saint Mark, 208-209; William Lane, The Gospel according to Mark, NIC (Grand Rapids: Eerdmans, 1974), 215-216; Vincent Taylor, The Gospel according to St. M ark (London: Macmillan, 1952), 310-311.

37. William Hendriksen, Mark (Grand Rapids: Baker Books, 1974), 234. 38. D. W. Chapman writes: "The Jews hated his father. Antipas had close ties with Rome, and the

Jews hated Rome. His mother was a Samaritan, and the Jews hated Samaritans. He built or rebuilt towns or cities naming them after Roman royalty. To populate Tiberias, he forcibly relocated his subjects. . . . In Tiberias, he built a royal palace and adorned it with a frieze of animal figures, in violation of the Second Commandment." The Orphan Gospel: Mark's Perspective on Jesus, The Biblical Seminar 16 (Sheffield: JSOT, 1993): 186.

39. See Witherington, The Gospel of Mark, 213-215. 40. See Garland, Mark, 244-245. 41. France writes, "The burial of John's body… appropriately signals the end of his ministry." The Gospel of Mark, 259. 42. Edwards argues that the purpose of the pericope's intercalation is to show the parallel

between the death of John the Baptist and the death of Jesus. Edwards acknowledges that the end of the intercalation is rather awkward and appeals to Mark 8:34, "If anyone would come after me, let him deny himself and take up his cross and follow me," as proof of the purpose of comparing the death of John and Jesus. Edwards, "Markan Sandwiches," 205. This is also the position of Witherington, The Gospel of Mark, 20 8, 216-217; France, Mark, 259; and L. Hurtado, Mark (New York: Harper & Row, 1993), 82-83.


43. See Edwards, "Markan Sandwiches," 205; France, The Gospel of Mark, 259, Witherington, The Gospel of Mark, 216.

44. Garland, Mark, 246. 45. Ibid., 246-247. 46. France, The Gospel of Mark, 246. 47. The twelve disciples in 6:30 are mentioned as "apostles" for the first and only time in Mark's

gospel. 48. See Garland, Mark, 246. 49. Edwards, The Gospel according to Mark, 190. 50. See also the above discussion of anapaue used in 6:31 to communicate rest. Despite their

effort to rest, Jesus and his disciples were interrupted (Mk 6:33-44). The record of the feeding of the five thousand follows the pericope on rest. Even though the disciples and Jesus were not able to achieve their desired respite period, the principle is still very applicable that rest needs to be scheduled in as part of the missionary task. Sometimes though, flexibility will be required.

51. John F. Zenger and Joseph Folkman studied 20,000 leaders and found that the one habit that was a characteristic of the most successful leaders was the habit of reflection. See "The Extraordinary Leader: Turning Good Managers into Great Leaders, " Proceedings of the Ninth Annual Leadership Development Conference, 15-18 Sept. 2003, San Diego Marriott Hotel and Marina.

52. John R. O'Neil, The Paradox of Success: W hen Winning at Work Means Losing at Life (New York: Penguin Group, 2000), 110.

53. See J. Hoomans, "Lessons in Leadership: Rest or Fail," available at http:/ / www.roberts.edu/ Academics/ AcademicDivisions/ Business Management/ msl/ Community/Journal/ Lessonsin Leadership RestorFail. htm (accessed September 7, 2011).

MICHAEL CHUNG EAST ASIAN PASTORAL REVIEW 50(2013)

A Florida Court Sets Atheist Holy Day! Gotta love this Judge!

You must read this... A proper decision by the courts... for a change.

A FLORIDA COURT SETS ATHEIST HOLY DAY

In Florida, an atheist created a case against Easter and Passover Holy days. He hired an attorney to bring a

discrimination case against Christians and Jews and observances of their holy days. The argument was that

it was unfair that atheists had no such recognized days.

The case was brought before a judge. After listening to the passionate presentation by the lawyer, the

judge a ged his ga el de la i g, Case dis issed! The lawyer immediately stood and objecting to the

ruling saying,

You ho o , Ho a you possi ly dis iss this ase? The Ch istia s ha e Ch ist as, Easte a d othe s. The Jews have Passover, Yom Kippur and Hanukkah, yet my client and all other atheists have no such

holidays…

The judge lea ed fo a d i his hai sayi g, But you do. You lie t, ou selo , is oefully ig o a t ." The lawyer said," Your Honor, we are unaware of any special observance or holiday for atheists."

The judge said, "The calenda says Ap il st is Ap il Fool’s Day. Psal : states, 'The fool says i his hea t, there is no God.' Thus, it is the opinion of this court, that, if your client says there is no God, then he is a

fool. Therefore, April 1st is his day.

Court is adjourned..." You gotta love a Judge that knows his scripture!


CONGREGATION OF DIVINE WORSHIP'S DECREE ON ADDITION OF ST. JOSEPH’S NAME TO THE EUCHARISTIC PRAYER

The decree made by the Congregation for Divine Worship and the Discipline of the Sacraments on the addition of the name of St. Joseph to the Eucharistic Prayers II, III, and IV in the Roman Missal.

DECREE Exercising his paternal care over Jesus, Saint Joseph of Nazareth, set over the Lord’s family, marvellously fulfilled the office he received by grace. Adhering firmly to the mystery of God’s design of salvation in its very beginnings, he stands as an exemplary model of the kindness and humility that the Christian faith raises to a great destiny, and demonstrates the ordinary and simple virtues necessary for men to be good and genuine followers of Christ. Through these virtues, this Just man, caring most lovingly for the Mother of God and happily dedicating himself to the upbringing of Jesus Christ, was placed as guardian over God the Father’s most precious treasures. Therefore he has been the subject of assiduous devotion on the part of the People of God throughout the centuries, as the support of that mystical body, which is the Church. The faithful in the Catholic Church have shown continuous devotion to Saint Joseph and have solemnly and constantly honoured his memory as the most chaste spouse of the Mother of God and as the heavenly Patron of the universal Church. For this reason Blessed Pope John XXIII, in the days of the Most Holy Second Ecumenical Council of the Vatican, decreed that Saint Joseph’s name be added to the ancient Roman Canon. In response to petitions received from places throughout the world, the Supreme Pontiff Benedict XVI deemed them worthy of implementation and graciously approved them. The Supreme Pontiff Francis likewise has recently confirmed them. In this the Pontiffs had before their eyes the full communion of the Saints who, once pilgrims in this world, now lead us to Christ and unite us with him. Accordingly, mature consideration having been given to all the matters mentioned here above, this Congregation for Divine Worship and the Discipline of the Sacraments, by virtue of the faculties granted by the Supreme Pontiff Francis, is pleased to decree that the name of Saint Joseph, Spouse of the Blessed Virgin Mary is henceforth to be added to Eucharistic Prayers II, III, and IV, as they appear in the third typical edition of the Roman Missal, after the name of the Blessed Virgin Mary, as follows:

in Eucharistic Prayer II: ―ut cum beáta Dei Genetríce Vírgine María, beáto Ioseph, eius Sponso, beátis Apóstolis‖; in Eucharistic Prayer III: ―cum beatíssima Vírgine, Dei Genetríce, María, cum beáto Ioseph, eius Sponso, cum beátis Apóstolis”; and in Eucharistic Prayer IV: ―cum beáta Vírgine, Dei Genetríce, María, cum beáto Ioseph, eius Sponso, cum Apóstolis ―.

As regards the Latin text, these formulas are hereby declared typical. The Congregation itself will soon provide vernacular translations in the more widespread western languages; as for other languages, translations are to be prepared by the Bishops’ Conferences, according to the norm of law, to be confirmed by the Holy See through this Dicastery. All things to the contrary notwithstanding. From the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, 1 May 2013, on the Memorial of Saint Joseph the Worker. Antonio Card. Cañizares Llovera + Arthur Roche Prefect Archbishop Secretary

Vatican City, June 19, 2013 - Zenit.org


In 1996 in the Archdiocese of Buenos Aires, Argentina, when the present Pope Francis was Auxiliary Bishop under Cardinal Quarracino, an amazing Eucharistic miracle took place. He himself had it photographed and investigated and the results are astonishing. At seven o'clock in the evening on August 18, 1996, Fr. Alejandro Pezet was saying Holy Mass at a Catholic church in the commercial centre of Buenos Aires. As he was finishing distributing Holy Communion, a woman came up to tell him that she had found a discarded host on a candleholder at the back of the church.

On-going to the spot indicated, Fr. Alejandro saw the defiled Host. Since he was unable to consume it, he placed it in a container of water and put it away in the tabernacle of the chapel of the Blessed Sacrament. On Monday, August 26, upon opening the tabernacle, he saw to his amazement that the Host had turned into a bloody substance. He informed Bishop Jorge Bergoglio (Now Pope Francis, Auxiliary Bishop that time), who gave instructions that the Host be professionally photographed. The photos were taken on September 6. They clearly show that the Host, which had become a fragment of bloodied flesh, had grown significantly in size. For several years the Host remained in the tabernacle, the whole affair being kept a strict secret. Since the Host suffered no visible decomposition, Cardinal Bergoglio (Who became Archbishop by that time) decided to have it scientifically analysed. On October 5, 1999, in the presence of the Cardinal's representatives, Dr. Castanon took a sample of the bloody fragment and sent it to New York for analysis. Since he did not wish to prejudice the study, he purposely did not inform the team of scientists of its provenance (the source of sample was kept secret to the scientists). One of these scientists was Dr. Frederic Zugiba, the well-known cardiologist and forensic pathologist. He determined that the analysed substance was real flesh and blood containing human DNA. Zugiba testified that, "the analysed material is a fragment of the heart muscle found in the wall of the left ventricle close to the valves. This muscle is responsible for the contraction of the heart. It should be borne in mind that the left cardiac ventricle pumps blood to all parts of the body. The heart muscle is in an inflammatory condition and contains a large number of white blood cells. This indicates that the heart was alive at the time the sample was taken. It is my contention that the heart was alive, since white blood cells die outside a living organism. They require a living organism to sustain them. Thus, their presence indicates that the heart was alive when the sample was taken. What is more, these white blood cells had penetrated the tissue, which further indicates that the heart had been under severe stress, as if the owner had been beaten severely about the chest."


Two Australians, journalist Mike Willesee and lawyer Ron Tesoriero, witnessed these tests. Knowing where sample had come from, they were dumbfounded by Dr. Zugiba's testimony. Mike Willesee asked the scientist how long the white blood cells would have remained alive if they had come from a piece of human tissue, which had been kept in water. They would have ceased to exist in a matter of minutes, Dr. Zugiba replied. The journalist then told the doctor that the source of the sample had first been kept in ordinary water for a month and then for another three years in a container of distilled water; only then had the sample been taken for analysis. Dr. Zugiba's was at a loss to account for this fact. There was no way of explaining it scientifically, he stated. Also, Dr. Zugibe passionately asked, "You have to explain one thing to me, if this sample came from a person who was dead, then how could it be that as I was examining it the cells of the sample were moving and beating? If this heart comes from someone who died in 1996, how can it still be alive? Then did Mike Willesee inform Dr. Zugiba that the analysed sample came from a consecrated Host (white, unleavened bread) that had mysteriously turned into bloody human flesh. Amazed by this information, Dr. Zugiba replied, "How and why a consecrated Host would change its character and become living human flesh and blood will remain an inexplicable mystery to science-a mystery totally beyond her competence." Then Doctor Ricardo Castanon Gomez arranged to have the lab reports from the Buenos Aires miracle compared to the lab reports from the Lanciano miracle, again without revealing the origin of the test samples. The experts making the comparison concluded that the two lab reports must have originated from test samples obtained from the same person. They further reported that both samples revealed an "AB" positive blood type. They are all characteristic of a man who was born and lived in the Middle East region. Only faith in the extraordinary action of a God provides the reasonable answer-faith in a God, who wants to make us aware that He is truly present in the mystery of the Eucharist. The Eucharistic miracle in Buenos Aires is an extraordinary sign attested to by science. Through it Jesus desires to arouse in us a lively faith in His real presence in the Eucharist. He reminds us that His presence is real, and not symbolic. Only with the eyes of faith do we see Him under appearance of the consecrated bread and wine. We do not see Him with our bodily eyes, since He is present in His glorified humanity. In the Eucharist Jesus sees and loves us and desires to save us. (Archbishop Bergoglio became a Cardinal in 2001, this miracle was published after many researches, by that time he became a Cardinal, that's why he is addressed as cardinal in this post)

Apostolate Date(s) Activity

Catechetical

06th 11th – 13th 18th – 20th 21st 25th – 27th

Seminar for G. C. E. O/L Students First Year Seminar for Catechists – Kaduganna - S/T Second Tear Seminar for Catechists – Nuwara Eliya S / T First Year Seminar for Catechists – Wahacotte -S / Matale -T First Year Seminar for Catechists – Nuwara Eliya S / T Second Year Seminar for Catechists – Wahacotte - S / Matale - T Second Term Test Second Year Seminar for Catechists – Kadugannawa - S / T

Sent by: Rev Fr Bala Rajendram


The Human Rights office Kandy Sri-La ka o ga ized a se i a o “ i La ka Legal f a e o k, p ote ti g the Rights of Child fo P iests a d Religious i ha ge of s hools, hild e ’s ho es a d u se y s hools i the Ce t al P o i e, dio ese of Ka dy o the st Ju e , “atu day at “t. A tho y’s Cathed al Pa ish Hall – Kandy.

The Vicar General and the General Manager of schools, Very Rev. Fr. Milroy Fonseka chaired the sessions.

The Attorney-at-laws Ms. Ermiza Tegal, Mr. S. P. Padmadakshan, Mrs. Surangika Ranaweera & Mr. Suren D.

Perera were the resource persons.

Fr. Nandana Manatunga, the Director of the Human Rights office in Kandy, presented few case studies,

setting the background for the resource persons. Attorney, Mr. S.P. Padmadakshan in-turn briefed the

participants about the present status of these cases in court.

Ms. Ermiza explained the convention of the Rights of the children and the explained the Sri-Lankan legal

frame work in protecting children. A panel discussion followed the presentations and the panel of lawyers

answered the questions of the participants.

Sent by: Rev Fr Nandana Manatunga


Mahatma Gandhiji's View on Christianity Why I didn’t become a follower of Christ?

If not Mohandas Karamchand Gandhi, the Indian Independence struggle would have

taken longer with more bloodshed, division and war. When senior leaders of the

Hi du politi al g oups u ged Ga dhi to espo d iole e ith iole e a d sword

ith s o d , he opposed insisting and exhorting the path of non–violence and peace,

which was Gandhi's biggest sword to combat the trained and fully equipped forces.

For sure this great man is one of the most respected leaders of modern history, for

not only his life, but also his ideals and his message to the people.

Although Hindu, Gandhi had a very close connection with Christianity and admired

Jesus e y u h, ofte uoti g f o his fa ou ite “e o o the Mou t hapte i Mathew 5–7. When the missionary E. Stanley Jones met with Gandhi he asked him,

Mr. Gandhi, though you quote the words of Christ often, why is that you appear to so

adamantly reject becoming his follower?

Gandhi replied, Oh, I do ’t reje t Christ. I love Christ. It’s just that so a y of you Christia s are so unlike Christ. If Christians would really live according to the teachings of Christ, as found in the Bible, all

of India would be Christian today , he added.

Ga dhi’s lose ess ith Ch istia ity ega he he as a you g a p a ti i g la i “outh Af i a. Apart from being attached with the Christian faith, he intently studied the Bible and the teachings of

Jesus, and was also seriously exploring becoming a Christian, which led him to his discovery of a small

Church gathering in his locality. These strongly entrenched Biblical teachings have always acted a

pa a ea to a y of I dia’s p o le s du i g its f eedo st uggle.

After deciding to attend the Church service in South Africa, he came across a racial barrier; the Church

barred his way at the door. Where do you thi k you’re goi g, kaffir? an English man asked Gandhi in

a belligerent tone.

Gandhi replied, I'd like to attend worship here . The Church elder snarled at him, There’s o roo for kaffirs i this Chur h. Get out of here or I’ll have y assista ts throw you down the steps .

This infamous incident forced Gandhi to never again consider being a Christian, but rather adopt what he found in

Christianity and its founder Jesus Christ.

In a speech to Women Missionaries in 28 July 1925, he said, …although I a yself ot a Christia , as a hu le student of the Bible, who approaches it with faith and reverence, I wish respectfully to place before you the essence of

the Sermon on the Mount...There are thousands of men and women today who, though they may not have heard

about the Bible or Jesus have more faith and are more god fearing than Christians who know the Bible and who talk of

its Te Co a d e ts...

To a Ch istia issio a y Ga dhi o e said, To live the Gospel is the most effective way most

effe tive i the egi i g, i the iddle a d i the e d. …Not just prea h ut live the life according to the light.... If, therefore, you go on serving people and ask them also to serve,

they would understand. But you quote instead John 3:16 and ask them to believe it and that

has no appeal to me, and I am sure people will not understand it...the Gospel will be more

powerful when practiced and preached.

A ose does not need to preach. It simply spreads its fragrance. The fragrance is its own

se o …the f ag a e of eligious a d spi itual life is u h fi e a d su tle tha that of the ose.

I like your Christ; I do not like your Christians, your Christians are so unlike your Christ – Gandhi


―Justice in the life and conduct of the State is possible only as first it resides in the hearts and souls of the citizens‖ – Plato

A special programme to commemorate the ―International Day in support of the Torture survivors‖ was organized by the Human Rights Office Kandy on the 23rd June 2013 at Nawalapitiya along with a Legal clinic. The Human Rights Office highlighted the court Judgment HC 309/2007 the rape, torture & murder of S. Umadevi of Imbulpitiya Nawalapitiya. The incident that took place on the 12th of September 2001 finally received Justice by the High Court of Kandy Sri Lanka in September 2012 sentencing 02 accused for 20 years of imprisonment for the rape and death sentence for the murder.

Those who gathered at the church premises on the 23rd June 2013, to commemorate the ―International day in support of the Torture survivors‖ were reminded about the public protest that was held in September 2001 by the Religious leaders & the members of the civil society calling for investigations into the abduction, Torture, rape and murder of S. Umadevi, a young student from Nawalapitiya. The protest march that started off from the Hindu Kovil, proceeded to the premises of the Catholic church where a public gathering was held in 2001 with Religious leaders of all faiths addressing the gathering.

Sent by: The Human Rights Office Kandy

Cont. Page… 19/-


The Annual Feast of St Anthony’s Cathedral

The feast of St Anthony, the patron of our Cathedral and

our diocese, was celebrated on 13th June 2013. The Solemn

vespers was presided over by Very Rev. Fr. Milroy

Fonseka, the Vicar General on 12th June and the Festive

High Mass was presided over by His Lordship Bishop

Vianney Fernando on 13th June. The pastors and the

parishioners of Kandy warmly welcomed Rev. Fr. Nayru

and a group of 115 parishioners from Thotavally (Diocese

of Manner) for the celebration of the feast this year.

Sent by: Rev Fr. John Winston

♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠ From Page …18/-

S. Umadevi was abducted while she was returning from typing classes and she was just 23 years of age at the time of the incident. The campaign for justice by the people of Nawalapitiya which was supported by the Human Rights Office that also initiated a post card campaign, appreciated the efforts by all religious leaders and the members of the civil society in breaking the silence in the face of such gruesome incidents. The police officers who were delaying the investigations into the abduction, Torture, rape & murder of Umadevi, finally were forced to initiate investigations that resulted in the arrest of 07 suspects. The Human Rights office stood by the victim’s family during the past 11 years at each court sitting retaining a lawyer in the interest of the aggrieved party and monitoring the court procedure by the staff of the HRO, while the organizations and the civil society members, who came forward initially to support the victim's family, fell by the way side as the legal process took its own time, almost 11 years to finally complete it. On the 23rd June 2013, the children, youth and the adults were taken separately in groups and made aware of the need to voice against Torture, rape, murder & all human rights violations and follow the adjudication process until justice is delivered. This was followed by a Legal clinic. Leaflets, in Sinhala & Tamil, highlighting the judgment of the abduction, Torture, rape & murder of S. Umadevi were distributed to people who gathered at the church premises and also in streets of Nawalapitiya. The Lawyers, members of the support group, the director and the staff of the Human Rights office organized the days programme.


02nd - Tue - Rev. Fr. George Sigamoney - Rev. Fr. Camillus Jansz

04th - Thu - Rev. Fr. John Winston 15th - Mon - Rev. Fr. Nandana Manatunga 18th - Thu - Rev. Fr. Henry Bernard Wijeratne, OSB 19th - Fri - Rev. Fr. Jeroshan Amalroy, OSB

07th - Sun - Rev. Fr. Starrett Melder 08th - Mon - Very Rev. Fr. Bala Rajendram

- Rev. Fr. M. N. Leonard 22nd - Mon - Very Rev. Fr. Anthony Fernando

- Rev. Fr. George Sigamoney 23rd - Tue - Rev. Fr. Desmond Perera 26th - Fri - Rev. Fr. Colvin Fernandopulle 28th - Sun - Rev. Fr. Timothy Gnanapragasam 31st - Wed - Rev. Fr. Joseph Miranda

01st - Mom - Rev. Fr. Martin, OSB

02nd - Tue - Rev. Fr. Joseph Fernando, OSB

06th - Sat - Rev. Fr. Gregory I. Fernando

- Rev. Fr. Bonifilus Bastian, OSB

11th - Thu - Rev. Fr. Clement Soosaipillai

13th - Sat - Rev. Fr. D. B. Nissangaarachchi

14th - Sun - Rev. Fr. Lanfranc Amerasinghe, OSB

16th - Tue - Rev. Fr. Justus Sinnappah, OSB

26th - Fri - Rev. Fr. Valenburg

Markan Missiology: Rest from Ministry

Documents