India is rich in its varieties of cultures, languages, religions, philosophies etc., co-existing with each other and has a highly developed religious consciousness and tradition. The fact that all major religions of the world are not only present but flourished in India. There is no country in the world, as India, with such a deep realization of superiority of the spiritual power. So it is rightly said ‘to all countries one can go as a tourist but to India one must come as a pilgrim’, because of the religious consciousness. At the same time, there is the frightful picture of inequality, exploitation, corruption, unemployment and child-labor are the permanent scenarios of the Indian panorama. Particularly, the land of Mahatma is fast becoming a slaughter-house in which innocent people are mercilessly treated. These complex realities situate a tension-filled atmosphere and become a great challenge in the present day context.
Moreover,
the false ideology of the country is ‘one nation-one religion- one culture’ which
raise a question mark to the unity in diversity.[1] In this regard, majority of the
people think that only Hinduism is the religion of the country and all the
other religions are untrue.[2] On account of this, several
atrocities and fighting took place in the past and taking place in some parts
of the country even now. However, the main purpose of a religion is to promote
love, peace, unity and brotherhood etc., but now religion has turned to be a
source of hatred, violence and division. Moreover, the anti-conversion bill has
been passed in order to place a block to Christian missionaries and imposed restrictions
on foreign missionaries in the recent times. Amidst the
culture of violence, the life and services of St. Teresa of Calcutta proclaimed
silently and insistently that love and compassion can touch the lives of the
people. Christian mission in India gets its importance and admiration in the
modern times from her who seemed to have succeeded in clothing her faith in a
widely accepted mission, doing small things with great love.
Generally,
it is believed that mission in India had its own way to produce the expected
results. There were zealous missionaries like St Francis Xavier, John De
Britto, and Robert de Nobili who had worked on the conversion. However, looking into the
present realities of India, the Church has to be present and active as a
changing pattern of Indian society. In this regard, Pope Francis explains, mission
should be a witness of a different way of doing things, of acting, of living
that attracts many people towards Jesus.[3] Therefore, mission today has to
move away from the central position and go to the peripheral areas to make
difference and to bring change in the lives of the people. From the life and
the ministry of St. Teresa of Calcutta, one gets a new mission theology, which
is mainly concerned on the poor and the needy. However, the post-synod document
Ecclesia in Asia points out ‘mission
of love and service in Asia…” Here mission is conceived in terms of love and
service. Such a mission will evoke positive response; conversion of hearts, communal
conflicts and mutual distrust will disappear; there will be inter-religious
collaboration which will contribute to the emergence of new humanity.
Specificity
of Mission
– St. Teresa of Calcutta
A missionary is the one, who is sent
with a mission and a message to deliver. Just as Jesus was sent, each faithful
is being sent to be a witness of His Gospel of love and compassion. In this regard, St. Teresa of Calcutta experienced God’s love in her personal life
tremendously. When the people were confronted with disease, destitution,
poverty, famine and having lost their identity in the family and in the
society, she found a rich inspiration to instil and implant God’s love in the
hearts of the poor and the needy. This mission of
love derives its force and power from her personal intimacy with God. She did
not perform any little work for her name and fame but for God. She depended
totally on Divine providence to support her work on behalf of the poorest of
the poor. She believed to have a person-to-person contact in implanting the
values of the Gospel in the hearts of the poor. Every human individual is
Christ for her and since there is only one Jesus and the person who suffers on
the road side is the one in the world at the moment.[4] She
considered the personal contact was essential to communicate the love of God.
Poor Centered Mission
It is clear that the human person is
created in the image and likeness of God. This image has been obscured and even
violated. For this reason, the Church is called to be on the side of the poor
in every possible way. Moreover, Pope Francis, during his visit to Manila
insisted “The poor are at the center and the heart of the Gospel, if we take
away the poor from the Gospel, we can’t understand the message of Jesus
Christ”.[5] Thus it is clear that the
message of Jesus can be understood only in relation with the poor and the
needy. Added to this, Cardinal Robert Sarah emphasized, “The Church has to go
out of herself and to go to the peripheries: those of the mysteries of sin, of
pain, of injustices, of ignorance and of religious indifference, of thought, of
all misery. Through daily contact with these peripheries the Church is called
to bring healing and love through her charitable service”.[6] The main concern of St.
Teresa of Calcutta was that she did not want to leave the poor and the sick to
suffer individually. She did not allow them to die unwanted, unloved and
uncared, because she identified the face of Jesus in them. In this connection,
Pope Francis states, “Evangelizing the poor means drawing closer to them, having
the joy of serving them, healing the wounds, transforming human according to
the logic of love”.[7]
To her, the Christ on the crucifix was not different from the one who was dying
at her hospice.
Kingdom
of God Centered Mission
In this connection, Legrand correctly
points out “Kingdom would describe a situation that responds to all the
ecological, socio-economic, psychological and spiritual demands of a fulfilled
humanity. Moreover, “Kingdom is basically an action of God coming with his
sovereign power and saving concern”.[8] Hence, if one enjoys love
from God, naturally one is called to create a community and to share that same
love and kindness with one another. However, freedom, justice and liberation
are the parameters of the Kingdom thrust towards the total liberation of the
human being.[9]
Jesus has left an enormous legacy of freedom in all his ministry. Moreover, all
the healing miracles bring freedom of every individual affected with sickness
and disease. St. Teresa of Calcutta had experienced and personalized within
herself the love of Jesus. Nevertheless, one of the primary aspects of the
Church’s witness to the Kingdom, which is “a new human community of freedom and
fellowship, of justice and love”.[10] Thus, the Kingdom of God
is not a purely otherworldly reality but God’s loving kindness which manifests
itself particularly as care and liberation for the poor and the needy.[11] It is a call to
conversion and a call to turn to God to transform one’s life to love the other
and by sharing God’s life in communion with others. The main aim of mission is
to build up the Kingdom of God through works of liberation from evil from all
its forms.[12]
In this sense, the participation in the transformation of the human society
appear as a constitutive dimension of the preaching of the Gospel. Hence, the
Church is the witnessing community tangibly make the truth of the Kingdom
accessible to the world. In fact, “God’s mission is heavily flavored with his
grace”.[13] Through the grace of God
one can claim to have entered into the Kingdom fellowship.
It is obviously
clear that St. Teresa of Calcutta came to India from Albania, she was not
fluent in the native language but she won the hearts of the people. She
inspired very much through the powerful ministry of compassion. It is
compassion which will generate within oneself to be a missionary.[14] More than that during the
natural calamities like famine and epidemics the compassion is shown to the
poor and the needy. Especially the loving service of St. Teresa of Calcutta was
the greatest witness for God’s love and compassion to the poor and the needy.
She made all sorts of loving services with the purpose of universal brotherhood[15] and no individual should
feel that there is no one to love and care for them. She performed the ministry
of compassion in her life and transformed the deep and intimate love of Jesus
for them. She succeeded in presenting Christ by her witness in charity
to everyone she served regardless of religion, culture and language. Deeply rooted
with the power of God, she boldly proclaimed and remained as a witness to God’s
love. She saw the sufferings of the poor
equal like that of the cry of Jesus on the Cross and made several ways to
fulfill them through her loving services. She was a simple and ordinary woman
but a powerful communicator to reach out the hearts.
The specialty of St. Teresa of Calcutta
was very simple and ordinary. She focused Jesus and engaged herself in all
sorts of possible ways of giving Jesus. In her missionary praxis, there was no
preaching, no proclamation, no baptism, no catechesis, no distribution of
Christian literature, no attempt at numerical increase, she did not undertake
any missionary journey after the example of St. Paul or St. Francis Xavier.
There is only one simple truth that she communicated through her word and deed
the unconditional love of God. Her mission consisted in intensely loving and
caring the poorest of the poor and to proclaim the compassion and love of God.
She had a special concern for the least and the lost. Her understanding of
mission is: “A missionary is one who is sent with a mission with a message to
deliver. Just as Jesus was sent by His Father, the faithful are sent by Him to
be a witness of His Gospel of love and compassion”.[16] The people are longing
for love and kindness because in the modern world there is hunger not only for
bread but also hunger for love, for kindness, for thoughtfulness. She
pronounced that the biggest ailment in the world is not tuberculosis or
leprosy, rather hunger for love, the feeling of being unwanted.[17] Therefore, St. Teresa of
Calcutta manifested the love of Jesus to every individual who came in contact
with her.
Kenotic Mission
In the present scenario, the people are
on the move to accumulate money, name and fame. However, the life of St. Teresa
of Calcutta by following the ways of Jesus, stands as an example for a life of
poverty and simplicity. She broke all barriers through love and service. She
believed “A life of poverty, prayer and sacrifice will lead to the service of
the poor”.[18]
She spoke of charity not by words but by her actions and “Served Christ in the
poor and brought Christ and his love to the poor whom she served”.[19] To her, the priority in
life was Jesus, Church and the poor. She experienced the personal love in her
life for which she lived and worked. She believed that the words of Jesus ‘you
did it to me’ (Mt 25.40) became her life principle and practiced it in her
life. She exemplified her faith in loving service to the poor. In this
connection, Henning Wrogemann correctly describes “Mission is no longer
understood to be an expansion, but a kenosis:
a journey into the unknown and a letting go of personal security and thus
allowing God to work in us”.[20] This new approach for
mission is essentially based on the aspect of witness. Thus, Jesus-Angel
Barreda states that to understand the mission of dialogue in the present world
is to be kenotic, humble and near to the Cross and to the people.[21] Therefore, it is
evidently clear that one can understand from the life of St. Teresa of Calcutta,
charity becomes the greatest proclamation of the Gospel. Proclamation of the
Gospel through the life witness has the great impact and she becomes a model.
St.
Teresa of Calcutta a Self-Kenotic
The life and ministry of St. Teresa
of Calcutta is centered on her total surrender and dedication to Jesus. Her life
of self-surrender is seen in her service to God. The self-surrendering and
self-sacrificing life of St. Teresa of Calcutta is precisely understood as a
kenotic expression of love for Jesus. She had numerous sacrifices done for the
welfare of the poor and the sick. Such a great act of kenosis could be
identified in relation with that of the sacrifice of Jesus and the service she
rendered to the poorest of the poor. The life-style of St. Teresa of Calcutta
could be very well placed within a spirituality of self-kenosis.[22] She left her own family,
friends and beloved ones which made her to be expressive of a kenotic.
Moreover, the self-emptying could be seen as the completeness of Christ’s
self-renunciation. The life of Jesus is the revelation of God’s self-giving
love, which is evidently seen in the actions of Jesus’ self-giving love.
It was the conviction of St. Teresa of
Calcutta that with praises she was not puffed up; and with the insults she did
not get hurt and depressed because charity does not act in this way.[23] She had to endure several
hardships and humiliations in her witnessing mission. Initially, she did not
have enough money, place to accommodate the poor and the needy, experts and
personnel to look after them. There was no one to support and help her.
Moreover, the poor did not accept her and they chased her out from their place
and houses by stoning at her. There were several tortures and she was not
granted permission to perform the work. To look after the poor and the needy
engaged practically in begging. Furthermore, when the pilgrim place of Kali
temple was given to St. Teresa of Calcutta as the first home for the dying, the
Brahmin priests and the people thought that the Kali temple had been handed
over to a Christian missionary. They protested and petitioned several times to
the higher authorities.[24] Even then she felt that
it was important to touch the broken bodies and unattended souls with her
compassion and she had shaken the conscience of the city.
God’s
love has been manifested to the world through the incarnation of Jesus. St.
Teresa of Calcutta felt that everyone is sent into the world with the purpose
of communicating God’s love to one another. Like any other missionary, she
formulated her own methods to evangelize the poor and the needy. She diagnosed
the malady that affected the society of her time and came up with a radical
remedy for it. She analyzed the needs of the society and evolved an answer to
meet the greatest challenge and expressed that we should not be afraid to
proclaim Christ’s love. The work however small and humble it may be, it has to
make Christ’s love in action. Hence, she understood that the mission in her
life is a love in action.
Head Involved Mission
St.
Teresa of Calcutta surrendered her head to the realm of God because she
understood that the head is important for a human person to direct oneself to
God. However, she made up her mind and thought to be filled by the power of God
and allowed God to work in and through her.[25]
She had the personal encouragement, will and desire for Jesus in her head,
which motivated her desire and thought to decide for the poor and to express
that deep love in the disguise of the poor.[26]
She always had the intention and the desire to perform what pleases Jesus. Her
whole head was completely filled by the power of Jesus. Such was the deep
conviction that she trained up her mind to engage herself with the poor. She
had the thirsting desire of Jesus and dedicated herself completely in her
actions. One can clearly say that her head was completely filled by Jesus and
the poor. Therefore, she was constantly thinking on her charitable activity and
planned in her heart to express them through her loving actions.
Heart Involved Mission
Heart
is the origin and source of all feelings for a human person. St. Teresa of
Calcutta filled her heart with the intimate love of Jesus. One can very well
understand that her heart could not contain other than Jesus and the poor.[27]
All the more, she never kept her heart closed for the poor.[28]
She said frequently to her followers those who are filled with joy in the heart
preach without preaching.[29]
However, she filled her heart with God’s grace that made her to dedicate her
heart. Only a heart that experienced real love can understand the heart of others.
Since she allowed God to work within herself, it was easy to manifest her love
for the poor.[30]
Thus she motivated the heart of the poor to hear the message of love in their
personal life.
Hands Involved Mission
There was no dichotomy in her
heart and hands but there was a closeness in her thought and feelings. Thus she
transmitted the power, grace and God’s love to the poorest of the poor. She
played an important role to carry out the love of Jesus to the poor and the
sick. This was possible for her because she expressed the same love what she had
within her heart. She preached Christ every moment of her life especially
through her acts of charity. She focused her heart and mind on Jesus therefore
it was possible. She radiated the presence of Christ by her compassion and
through her presence with the poor, sick and the dying. She preached everywhere
about the dignity of God’s children irrespective of their social conditions,
race or religion. It is very clear that St. Teresa of Calcutta has been sent to
the world to be the presence of God’s love and compassion. Therefore, she gave
witness to the Gospel every moment of her life. The deep love that she had for
Jesus had been transmitted in and through her loving services to the poor and
the needy.
Person
to Person
St.
Teresa of Calcutta agreed to render her charity to be a simple and ordinary level
and not a big way of doing things. She insisted that one must come into close
contact with the individual. In the modern world one should not wait until to
get the numbers to express love and respect then no one will get the expected
numbers.[31]
The method what she kept in her heart was the personal contact with the
individual person. She believed in a person to person contact and saw Christ in
every person. This type of personal contact can take place in anywhere, on a
street, in a city square, during work, on a journey etc., here the individual
is essential and important to communicate the message of love. This type of contact
will take place in a personal dialogue, when the person speaks, shares their
joys, hopes, concern and many other heartfelt needs. This was the specific way
that she followed to communicate the love of God to the poorest of the poor.
She completely placed her total
confidence in God and she expressed when two persons met, there the mission
begins. She considered this type of personal contact an essential one to
communicate to enter into dialogue with them and to share the love of God.
Since there is only one Jesus and there is only one person at a moment longing
to experience love, she accepted that there were thousands of poor but she
attended and served one at a time since every individual was important.[32] For this she started to
encounter a single person at a time, an abandoned child, a dying person, a
leper to care for them and to share the love of God to the least individual.
This personal experience of St. Teresa of Calcutta consoled the poor. Though
this is purely a simple action, it was filled with richness of love for the
poor individual. She did not do any of this work for her name and fame but for
the glory of God. The best and effective way for the transmission of the
Christian faith and the Love of God would be ‘one to one and door to door evangelization
methods’. This was the method Jesus practiced to bring good news to the poor.
Similarly, St. Teresa of Calcutta practiced to share God’s love and kindness to
the poorest of the poor door to door method. This was the approach, to meet, to
touch and to heal the poor through her presence.[33]
Love
does not have a specific knowledge of a language, but real love can understand
the heart of the individual. There was no hesitation for St. Teresa of Calcutta
in working for the promotion of the civilization of human love in the society.
With great love, she was ready and willing to render her
service to the poor in the slums. Pope John Paul II during his audience
insisted the role of St. Teresa of Calcutta in the following words: The Lord
made this simple woman, who came from one of the Europe’s poorest regions a
chosen instrument to proclaim the Gospel to the entire world by acts of love.[34] Such a clear statement
proves that St. Teresa of Calcutta promoted the gospel values in her life.
However, real love demands self-less service, she did not worry about time and
place but for all her work she had the power from God. However, the approach of
St. Teresa of Calcutta in transmitting the love of Jesus to the poor was
through her witness in charity and service to the poor. Moreover, she was
striving to build a civilization of love founded upon the gospel values of
peace, solidarity and freedom.
St.
Teresa of Calcutta is a real missionary in the context of India. She left
herself to be possessed by the love of Jesus and proclaimed the values of
simplicity and poverty of Jesus. A simple woman, God has chosen to be an
instrument to proclaim the Gospel of love to the entire world. It is worthy to
remember the words of Cardinal Fernando Filoni, “St. Teresa of Calcutta was a
great evangelizer, but she was first evangelized by the poor”.[35] Though, she did not use
mere words to proclaim God’s love but her method of giving Jesus to the poor
was unique especially by acts of love and by ways of charity. In the Indian
context, she did not engage herself in her mission with the ways of increasing
the numerical values of the Indian Church. It was possible for her to be a real
missionary in the Indian context because of her practices of virtues in her
personal life, such as courage, commitment, conviction, openness, fidelity and
inner-freedom. All these virtues made and lead her to appropriate actions in
all the situations of her life. These virtues inspired her to be spontaneous in
her actions of compassion, kindness, mercy and sensitivity to all sorts of
sufferings of the human persons.
The Method of St. Teresa of Calcutta
was entirely different. She did not find important to make someone Christian by
baptism, rather to make someone Christian by practice and to live a life of
witness. There cannot be a true proclamation of the Gospel unless the Christian
offers the witness of lives in harmony with the message that one preaches.
Therefore, the goal of evangelization in the eyes of St. Teresa of Calcutta is
the renewal of humanity and the establishment of the kingdom of God. She was
primarily responding to the new mission offered by Jesus in her works of
charity. Moreover, she practiced the
formula of love to communicate the message of compassion of Jesus. It is only
in love; one can reach beyond the boundaries; and does not have exclusion but
has the preference for the most forsaken. She had followed through her works of
charity the kindness therapy to transmit God’s love to the poorest of the poor.
In the Indian context, one understands
that the power of God is transmitted and shared with the works of
evangelization. The methodology of St. Teresa of Calcutta for evangelization
would be apparently questionable, especially before the command of Jesus ‘Go
therefore and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit’ (Mt 28.19). In principle one
cannot consider, St. Teresa of Calcutta was refuting this missionary command of
Jesus; On the contrary she gives a solid foundation to this missionary command.
A metanoia- conversion of the heart
is sought and proclaimed by St. Teresa of Calcutta which is required in the present
day Indian context. Such a conversion of the heart can instill in the heart of
the individual to experience and to realize the compassion and the love of God.
Conclusion
In the context of India, Christian
discipleship lived in daily fidelity is most effective and at the same time
non-threatening and non-aggressive form of evangelization is the need of the
day. Through this, one can build up relationships and promote peace in the
society. Moreover, the present day society faces a lot of conflicts, division
and communalism and Christian mission must play the role of a bridge building.
One needs to transcend various differences of culture, religion, language etc.,
in order to give Jesus and his message and to reach out to all sorts of people
without any discrimination. St. Teresa of Calcutta globalized love, compassion
and care through which she has brought the poor, the sick and the abandoned to
Jesus. The purpose of mission is centered on the conversion of heart than in
conversion of religion and in a pluralistic context like that of India
witnessing model would be an appealing one. There is one indispensable
requirement to be effective evangelizers in the present day society is that by
the virtue of gentleness, love, care, concern, kindness and compassion, to
enrich human relationships and dignity. Thus the Church by transmitting the
Gospel values has to transform the society. The approach of St. Teresa of
Calcutta in proclaiming the Gospel to the poor was unique. Amidst the
atrocities, cultural violence and religious fundamentalism, St. Teresa of
Calcutta proclaimed silently and insistently that love and compassion can touch
the lives of the poor, the sick and the abandoned who are in need of ‘good
news’ of life, care, love, concern and friendship. However, she transmitted the
love of God in her actions by crossing the boundaries of religions, cultures,
races, nationalities and languages by way of entering into dialogue with poor.
[1] Vinoy
Valachathenakathu, “Modern Hindu Fundamentalism and Fanaticism”, Vinai, 14 (2003), p. 44.
[2]
Thomas Naickamparambil, “Mission and Social Transformation”, Aikya Samiksha, 3 (2006) 1, p. 15.
[3]
Pope Francis, Evangelii Gaudium, No.
15.
[4]
Jaya Chaliha and E. Le Joly, ed., The Joy
in Loving: A Guide to Daily Living With St. Teresa of Calcutta, New Delhi:
Viking Penguin Books, 1996, p. 226.
[5]
Pope Francis, http://www.zenit.org/en/articles/key-messages-of-pope-francis,
accessed on 18.2.2019.
[6]
Robert Sarah, “UN Tribute to St. Teresa of Calcutta”, L’Osservatore Romano, No. 37 (September 2013), p. 15.
[7] Pope Francis, “The Poor at the Centre of the
Gospel”, L’Osservatore Romano,
(January 2016), p. 5.
[8]
Lucien Legrand, “Good News, Kingdom and Conversion”, in Aloysius Xavier, A.
& Stanly Kumar M. (eds.), The Word is
Near You, Bangalore: Vol. II, St.
Peter’s Pontifical Institute, 2002, p. 2.
[9] G.
Soares-Prabhu, “The Kingdom of God: Jesus’ Vision of a New Society”, in D.S.
Amalorpavadass, ed., The Indian Church in
the Struggle for a New Society, Bangalore: NBCLC, 1981, p. 601.
[10]
Michael Amaladoss, “Creativity in Mission”, Mission
Today, 1 (1999) 4, p. 293.
[11]
Michael Amaladoss, “Kingdom of God as the Goal of Mission”, Vaiharai, Vol. 1, No.4 (1996), p. 281.
[12]
Pope John Paul II, Redemptoris Missio,
No. 15.
[13]
Gnanakan, Ken, R., Kingdom Concerns,
Bangalore: Theological Book Trust, 1989, p. 118.
[14]
Jesus-Angel Barreda, “Tendenze della Missione Oggi”, Urbaniana University Journal, 67 (2014)1, p. 158.
[15] Brian Kolodiejchuk, Mother Teresa: Come Be My Light, London: Rider Publications, 2007, p.
247; Christian Feldman, Mother Teresa:
Love Stays, New York, The Crossroad Publishing Company, 2000, p. 76; Mother Teresa’s Letter, 19th December
1974; 2nd June 1974; 19th March 1972.
[16] Mother
Teresa, No Greater Love, ed., B.
Benenate, Becky and J. Durepos, Novato: New World Library, 1997, p. 145.
[17]
Navin Chawla, Mother Teresa, New
Delhi: Gulmohur Press Pvt.Ltd, 1992, p.208; See also Mariasusai Dhavamony, “St.
Teresa of Calcutta’s Mission of Love for the Poorest of the Poor”, Studia Missionalia, Vol. 39 (1990),
p.137.
[19]
Palatty Koonathan, “The Missionaries of Charity: A Most Challenging Mission”, Indian Missiological Review, (1998), p.
22.
[20]
Henning Wrogemann, Missionstheologien der Gegenwart. Globale Entwicklungen,
kontextuelle Profile und ökumenische Herausforderungen. Lehrbuch
Interkulturelle Theologie / Missionswissenschaft, Band 2, Gütersloh: 2013, p.
21.
[21]
Jesus-Angel Barreda, “Tendenze della Missione Oggi”, p. 157.
[22]
Bryan Lobo, “Mother Teresa: Self-Kenotic Sanctity for Evangelization a
Christian-Hindu Reflection”, Studia
Missionalia, Vol. 61 (2012) p. 272 He states that Her life of self-kenosis
within a Hindu context kept echoing the divine spirituality of self-sacrifice
and self-less service, which is to be understood as niskama karma.
[23] Mother’s Instructions, Vol. 1, p. 10.
[31]
Malcolm Muggeridge, Something Beautiful
for God, London: Harper Collins Publisher, 2009, p. 124.
[32] M.K.
George, Mother Teresa: an Apostle of Love,
New Delhi: Indian Publishers, 1998, p. 27.
[33] Mother’s Letter, 2nd June, 1974.
[34]
Pope John Paul II, “The Profound Lesson of St. Teresa of Calcutta’s Life: Being
Christian Means Being Witnesses of Charity” L’Osservatore
Romano, No. 43 (October 2003), p. 6.
[35]
Fernando Filoni, http://www.ucanews.com/news/the-poor-evangelized-St. Teresa of Calcutta-teresa-first-vatican-envoy-says/74265,
accessed on 21.2.2019.
