CH02538.1446 May 25, 2007 67 EM-lines (700 words) CHINA    Catholic Studies Scholarships Awarded To 25 Students Nationwide BEIJING (UCAN) -- Peng Qi, a doctoral candidate specializing in Church history, plans to use her scholarship money from a Catholic research institute in Beijing diocese to buy foreign reference books. "Although I can find reference books in my university's library and the state-run National Library of China, there are not enough books on Catholic studies in English and other foreign languages," said Peng. The scholar, who is not a Catholic, told UCA News she was thrilled to find rich academic resources in the libraries of Yale University, in the United States, when she spent a semester there in 2005. A research paper Peng wrote, A Review of the Second Vatican Council and the Modernization of the Catholic Church, won her a Sapientia Scholarship grant. The 28-year-old woman from Hubei province, central China, studies in the history department of Peking University here. Five doctoral and 10 other post-graduate candidates from seven universities, as well as 10 undergraduates received the first grants from the scholarship, established in January this year by the Beijing diocese-run Institute for the Study of Christianity and Culture. Only one applicant did not receive a grant. All recipients are from mainland China. They applied for the scholarship for Catholic studies on the strength of research papers in that field or on related topics. Institute director Father Peter Zhao Jianmin told UCA News on May 22 that a scholarship certificate has been mailed to each successful applicant. The awards of 800, 1,500 and 3,000 yuan (US$104, $196 and $392) for undergraduate, postgraduate and doctoral students, respectively, have been sent to recipients' bank accounts. "They will receive it within a few days," he said. Peng told UCA News May 21 that she believed the Second Vatican Council (1962-1965) was a key event and milestone in the development of the Catholic Church in the modern world. In her paper she analyzed how the Church modernized and reformed itself to cope with challenges from the secular world. The paper also analyzed how later counter-movements adjusted the pace of reform so as to lessen the pressure the Church faced from traditionalists within it. Her research was mainly based on American resources. The paper forms part of her doctoral thesis, Integration of Catholicism and Americanism: A Study on Michael Novak, a Catholic and a Neo-conservative, said Peng, who will soon prepare an oral defense of her work. After graduating this summer, she will continue doing research at the state-run Chinese Academy of Social Sciences in Beijing. Jerry Zhou Yong studying in the Religious Studies department of Fudan University in Shanghai, eastern China, is one of the 10 postgraduate Sapientia grant recipients. The paper he submitted is titled The Social Function of the Catholic Faith and Education: A Review of the Contribution of the Catholic Church in Shanghai to Social Morality and a Harmonious Society. Zhou's work describes a two-month survey that he and classmates did on seminary education, priests' pastoral work and Catholic laity's role in society in Shanghai. Zhou, 24, a Catholic, told UCA News on May 21 that he will use the scholarship money to buy reference material for his thesis, which is on a Chinese manuscript of the New Testament translated by a French missioner in the 18th century. Other recipients' papers focused on Catholic-related topics in the fields of history, philosophy and sociology. The submissions are "very good and professional," Father Zhao told UCA News. "Through their papers I can see that non-Christian students understand much about the Catholic faith. I hope more qualified young Chinese scholars will pursue such research in the future." He also expressed the hope that more mainland priests and nuns will do research in Catholic studies. According to Peng, more and more doctoral candidates in various universities and research institutes have been pursuing Christian studies in recent years, a situation she describes as "a hundred flowers blossoming." Some of her classmates study Saint Augustine and other Church Fathers, as well as medieval Church history. The recipients' papers may appear in the annual Journal of Catholic Studies that the Institute for the Study of Christianity and Culture publishes, said Father Zhao, who obtained a doctorate in canon law from Catholic University of Leuven in Belgium. END (Accompanying photos available with the UCAN Photo Service. Use story code CH02538.1446 or a person's name to search for related photos.) Related UCAN Reports CHINA Beijing Catholic Institute Launches Research Scholarship (February 8, 2007) CHINA Beijing Diocese To Conduct First Ever Theology Program For Laypeople (September 18, 2003) ET02541.1446 May 25, 2007 56 EM-lines (613 words) EAST TIMOR    State Awards Medal Of Honor Posthumously To Bishop, Priests, Nuns DILI (UCAN) -- The government of Timor Leste (East Timor) has awarded the Dom Martinho da Costa Lopes Medal to several deceased Catholic clergy and Religious in recognition of their contributions to the liberation of the country. The honor named after the late administrator of Dili diocese, its first native prelate, was conferred posthumously on Monsignor da Costa Lopes; Father Hilario Madeira of Dili diocese's Nossa Senhora de Fatima (Our Lady of Fatima) Church in Suai; Father Mario do Carmo Lemos Belo, former vicar general of Baucau diocese; local Canossian Sister Maria Celeste de Carvalho; and Italian Canossian Sister Erminia Cazzaniga. In one of his last official acts as president, Alexander Xanana Gusmao presented the medals to representatives of the honorees at the state palace in Dili on May 19. President Jose Ramos-Horta was sworn in as Gusmao's successor the next day. Also present at the ceremony were Bishops Albertus Ricardo da Silva of Dili and Basilio do Nascimento of Baucau. In his speech, Gusmao said the state honors for the Church people were based on the country's constitution, which recognizes and appreciates the participation of the local Catholic Church in the liberation of Timor Leste. The state established the Dom Martinho da Costa Lopes Medal to honor the meritorious services of the clergy and Religious, he continued. "The state gives this honor to heroes and heroines who have given their lives for the liberation of the country from colonialism," Gusmao said. According to the citation, Monsignor da Costa Lopes, who was apostolic administrator of Dili from 1977 to 1983, was exiled to Portugal due to his frequent denunciations of the violations of people's rights during Indonesia's occupation. He died in Portugal in 1990. Father Belo was honored for his efforts to hide members of Falintil (Portuguese acronym for Armed Forces for the National Liberation of Timor Leste), the military wing of Fretilin (Revolutionary Front for an Independent East Timor), during the independence struggle against Indonesian forces. Father Madeira was among 26 people, including three priests, whom pro-Indonesia militia killed in a massacre at Dili diocese's Suai church on Sept. 6, 1999. About 200 people had sought refuge in the church during militia-led violence after about 80 percent of people voted for independence in a referendum on Aug. 30. Father Madeira was cited for his continuous support for guerrillas who were fighting for liberation. Canossian Sisters De Carvalho and Cazzaniga were killed on Sept. 25, 1999. The bodies of the two sisters, and that of a Japanese journalist, were found in Lautem district in Baucau diocese. Speaking with UCA News after the ceremony, Bishop do Nascimento said, "The Church did not ask the government to recognize what the Church people had done, those who had sacrificed their lives for the defense of human dignity." The Church, the prelate continued, was grateful that the state recognized the meritorious services of those who had contributed to the people's struggle for freedom. Bishop da Silva agreed. "The state gave the medal of honor to Church people out of its goodwill. And we receive the medal but with no intention to seek popularity," he said. Brigida da Silva Pinto, who received the medal on behalf of Sister Carvalho, told UCA News her family was sad about the nun's brutal death at the hands of pro-Indonesia militia. "But we are happy and proud of the state's recognition and honor given to our family member and others who sacrificed their lives," the late nun's sister-in-law added. Carlos de Jesus, brother of Father Madeira, told UCA News he appreciated the state recognition but hoped the state would also provide economic assistance to the families of those who sacrificed their lives. END Related UCAN Reports INDONESIA UCAN Feature - Priest 'Martyrs' Of East Timor (May 18, 2000) EAST TIMOR Remains Of Priests Killed In East Timor Found In Mass Graves (December 1, 1999) PHILIPPINES Religious Superiors Appeal For Immediate U.N. Intervention In East Timor (September 14, 1999) EAST TIMOR Vatican Supports International Peace Force For East Timor (September 10, 1999) EAST TIMOR Catholic Organizations Worldwide Urge U.N. Action In East Timor (September 8, 1999) IB02523.1446 May 25, 2007 68 EM-lines (753 words) INDIA    Wayside Worship Venues Draw People, Pose Problems For Organized Religions By T.S. Thomas BANGALORE, India (UCAN) -- Catholic shrines located alongside Hindu temples in the slums of Karnataka are common sights, symbols of religious harmony to some. One such site is in Frazer Town, an area of Bangalore, the state capital, 2,095 kilometers south of New Delhi. The Catholic shrine, dedicated to Saint Anthony, shares a wall with a temple that honors Durga, a Hindu goddess. The two worship venues have separate entrances and are open around the clock. Vendors, business people, slum dwellers, street children and students frequent them. Jimmy Mathew, who travels around Karnataka as regional manager of Caritas India, the Church's national social-service agency, says Christian shrines and Hindu temples coexist in several towns in the state. "They are very good means of promoting religious harmony," the Catholic layman told UCA News. People from various religions visit these places. However, neither the Church nor Hindu organizations approve of these venues, which do not have priests to conduct rituals or lead prayers. This does not bother Arokya Mary, a 27-year-old Catholic woman who visits the Frazer Town shrine daily. It "is a place to pray," she says. The special prayers to Saint Anthony held there on Tuesdays attract about 500 people. A trust comprising Hindus, Christians and Muslims manages the shrine and temple, which sit on the side of a busy road. A marble plaque on the shrine wall says a woman named Theresa Mary built it on June 13, 1980. The shrine committee then built the temple later, said M. Krishnan, who has been associated with the structure from the beginning. "I am a Hindu, but I am a daily visitor to the church," Krishnan told UCA News. The retired postmaster recalled that about 30 years ago, shanty people placed a small statue of Saint Anthony at the spot where the shrine now sits. Do the visitors miss having priests at these venues? "I have never felt the need for a priest," replied Mary, who lives in a nearby slum. The fact that it has no "rigid" religious rules is what attracts her to the shrine. "We believe in personal prayers and devotions," she added. Krishnan believes churches and temples should be part of people's daily life, not centers for priestly domination. "People know how to pray. Let them pray the way they want," he said, adding that "simple people" who want "easy access to God" visit the wayside religious sites. Christians and Hindus from the slums also jointly celebrate the festivals of the two communities, said Mithula Mary, 65, another regular visitor to the Frazer Town site. People involved in institutional Church structures are not happy, however. The St. Anthony shrine sits close to St. Francis Xavier's Cathedral. According to Father John Solomon, the cathedral parish priest, the shrine committee has rejected the archdiocese's suggestion to bring the shrine under the cathedral's administration. The parish also offered to send a priest to conduct prayers at the shrine. "They do not want us," the priest lamented, accusing the committee of being interested only in the "huge income" the shrine gets from its poor visitors. He pointed out that Hindus have traditionally set up small places of worship by installing a statue under a banyan tree. "Christians have started planting crosses and statues, along with offering boxes, to exploit spiritual sentiments," he told UCA News. Bangalore archdiocese has issued several circulars against such structures, but the circulars yielded no results, he continued. Krishnan, a member of the committee that runs the shrine and temple, says it uses the money from the worship sites on charity work, such as free meals for street children, scholarships for slum children and alms for beggars. Father Faustin Lobo, regional coordinator of pastoral program implementation, considers the flourishing "piety business" beyond the archdiocese's control. The structures, he notes, come up as lay initiatives. "Their piety and devotions are genuine," the priest acknowledged. What worries him is the "vested interests" that manage such spiritual activities. Mathew suggests that people find wayside worship places that are open to all more attractive than those erected by priests and official religious institutions. "There is no harm in promoting wayside shrines" if this "can unite people, promote devotion and instill religiosity in them," he contended. The controversy does not bother Sonia Dimple, a teenager who prays at the St. Anthony shrine. "I get peace and confidence by praying here," the cathedral parishioner told UCA News. She said she goes to the parish for Mass and the Sacraments, "but for personal prayer, I come here." END (Accompanying photos available with the UCAN Photo Service. Use story code IB02523.1446 or a person's name to search for related photos.) Related UCAN Reports ASIA Vatican Official Wants Church In Asia To Promote Pilgrimages Within Continent (March 14, 2007) INDIA Christians, Muslims Help Organize Hindu Community Festival (January 30, 2007) INDIA Sectarian Violence Disrupts Life Around Marian Shrine In Bangalore (January 22, 2007) ID02536.1446 May 25, 2007 59 EM-lines (678 words) INDIA    Christians Upset By Police Booking Pastors For Violating Proposed Law AHMEDABAD, India (UCAN) -- Two Christians in western India have been charged with violating legislation on conversion that is not yet a fully fledged law. On May 17, police in Gujarat state charged E.S. Elvin and G.B. Nathan, trustees of Alpha Bible College, with engaging in "forcible religious conversion" and accused both Christians of violating the Gujarat Freedom of Religion Act 2003, which has not yet become a law. Their Protestant Bible school is based in Anand, 950 kilometers southwest of New Delhi. The police action is "highly shocking," Pastor Kurien G. Verghese, the college manager, pointed out to UCA News, "because the case has been registered under the provisions of a non-existing law." Hindu radical groups in the past accused Christian missioners of converting the poor and tribal people by using force and fraud, but Christian leaders and activists say the police action against the two Christians is the first case of "forcible religious conversion" booked in the state. The state's legislative assembly passed the Gujarat Freedom of Religious Bill in April 2003, purportedly to restrict religious conversions. The pro-Hindu Bharatiya Janata Party (BJP, Indian people's party) rules the state. A bill must pass a three-stage process before becoming law in any Indian state. The state legislature must pass the act, next the governor, representing the Indian president in the state, must approve it, and it then must be published in the state gazette. Although S.S. Bhandari, Gujarat's governor, signed the legislation, it was not published in the official gazette. The state legislature amended the bill in 2006, and the governor's signature was again required. However, the state's new governor, Naval Kishore Sharma, did not sign it. He instead sent it to the federal ministry of law and justice asking for the ministry's views. According to the proposed law, anyone converting someone "by use of force or any fraudulent means" can be jailed for three years and fined as much as 100,000 rupees (US$2,100). If the converted person is a minor, woman or member of a dalit (low caste) or tribal community, the jail term can be four years. The law also requires permission for conversion from the district magistrate. Gujarat's parliamentary secretary, H.D. Vyas, explained to UCA News that the bill is technically pending before the governor, "so no such law exists." Moreover, Vyas added, no bill can be enforced until the governor signs it. Christian leaders say the police registered the recent case on a complaint from Vijay Kumar Vankar, who says Raisinh Vasava, 15, a student of a Bible course, was "forcibly" converted to Christianity. But Pastor Verghese contends that Vasava is a "born Christian" because his father, who died a few years ago, was a Christian, and his mother practices Christianity. The pastor added that Vasava has left for his home in Dadd village in Surat district, "unable to bear the severe police questioning." The college, opened in 2006, has 33 students for its Hindi-medium Bible courses. All are local people, and some are tribal people. "We don't convert," Pastor Verghese insisted. "We just teach the Bible. Anyone from any religion and denomination is welcome to learn the Bible." Samson Christian of the ecumenical All India Christian Council told UCA News that his organization intends to initiate legal action against the police for booking a case under a non-existent law and without verifying the facts. Father Lancy Lobo, a Catholic social worker, regards the case as "highly disturbing." He pointed out to UCA News that the Indian Constitution guarantees freedom to believe and propagate a religion of one's choice, so "it is no crime if someone, while studying a particular religion, embraces it." Though a non-mainstream and aggressively proselytizing neo-evangelical sect is managing Alpha Bible College, Father Lobo said, "What is quite obnoxious is that the official machinery is being used to prevent people from listening to other ideologies." Jesuit Father Xavier Manjooran, who works among tribal people in the state, told UCA News that the police action "seems" to aim at "diverting attention" from a probe into police killings in the state. END Related UCAN Reports INDIA Jains, Buddhists Oppose Gujarat's Anti-Conversion Law (October 16, 2006) INDIA Hindu Group Attacks Christian-Funded Health Center In Gujarat (April 15, 2003) INDIA Christians Arrested For Forced Conversion In Gujarat (October 14, 1999) INDIA Anti-Christian Pamphlets Worry Christians In Gujarat (July 15, 1999) IS02495.1446 May 25, 2007 59 EM-lines (642 words) INDONESIA    Bishop Calls On Bible Apostolate Workers To Imbibe The Holy Book ATAMBUA, Indonesia (UCAN) -- A bishop recently called on Bible commission members in the West Timor region to continue to love the Bible so much that they totally imbibe it. Referring to them as "Bible eaters," Bishop Pain Ratu of Atambua explained, "I know that every day you turn the pages of the Bible, you imbibe, absorb and spread them, as you invite others to do the same." Their lives and work in the region, the prelate added, reflect "the spirit of loving and taking in the Bible as the best spiritual nourishment." Bishop Ratu was addressing Bible commission members at an April 30 to May 4 regional workshop in Atambua, some 2,000 kilometers east of Jakarta in west Timor, under the theme Abram, A Blessing for All People. The Bible commission members came from Ende and Kupang archdioceses, and Atambua, Denpasar, Larantuka, Maumere, Ruteng, Weetabula dioceses. Other participants included representatives of the schools of Theology and Philosophy of Ledarero and Kupang, the school of catechetics of Ruteng, and Bible commissions of Divine Word provinces in Timor, Ende and Ruteng. In the past, Catholics did not usually bring along the Bible, "but now they bring it with them to the church and read together the Gospel during Mass, or during recollections and worship in Basic Ecclesiastical Communities (BECs)," the bishop recalled. Each Sunday, Bishop Ratu continued, he is proud to see the congregation coming to Immaculate Conception Cathedral of Atambua with their bibles. "We read the Gospel together," he said. If he were to read the Gospel alone, he continued, the congregation would ask him, "what do we carry our Bibles for?" Reading the Gospel aloud with all Massgoers does not only happen in the cathedral, but in all parishes of Atambua, he reported. "This tradition technically violates the liturgical procedure but I let them do it. I do not urge nor forbid them to read the Gospel together with the priest," he said. Since the National Bible Month of September 1980, it has become a practice in the diocese of Atambua to read the Gospel aloud together with the bishop or a priest. Divine Word Fathers Lukas Djua and Ralf Huning, as well as diocesan priest Father Silvester San, all Bible teachers at St. Paul School of Philosophy and Theology in Ledalero, attended the meeting as resource persons. Father San told the participants: "It is true that reading out the Bible during Mass might violate liturgical rules, but it is not a sin because the Word of the Lord has an important place as spiritual nourishment in the Eucharistic celebration." The meeting evaluated last year's activities of the regional Bible commissions and formulated a working program for 2007. They arranged materials for catechism, Bible-sharing, and Mass for 2007 National Bible Month in September, which will also be guided by the workshop theme. During the evaluation, Yosef Hello, secretary of the Bible commission of Atambua diocese, said in his report that some people did not participate in the catechetical meeting and Bible-sharing because they cannot read the Bible in Indonesian. Hello wants to have Bibles available in local dialects to enable the parishioners who are not good in Bahasa Indonesia to understand, and implement in their lives. Especially, he thinks of Bibles in Tetum (for people in Belu district) and in Dawan (for people in North Central Timor), the two districts covered by Atambua diocese. "The biblical pastoral workers must not only become the lovers of the Word of God but also lovers of local language, because it is easier for people to spread, receive and comprehend the Word of God in local idioms," Hello said. The meeting also elected Father Fransiskus Dominggo, head of the Bible commission of Ruteng diocese, as their 2007-2010 coordinator of the diocesan Bible commission of Nusa Tenggara region to replace Father Laurensius Noi of Ende archdiocese. END Related UCAN Reports INDONESIA Pontifical Societies Approve Children's New Faith Formation Program (July 31, 2006) INDONESIA Interreligious Harmonies Close National Bible Month (Oct. 20, 2004) INDONESIA UCAN Feature - Kupang Ecumenical Bible Course Gets Warm Reception (June 12, 1996) INDONESIA Diocesan Commissions Set Practical Guidelines For Bible Apostolate (June 6, 1994) INDONESIA Atambua Diocese Celebrates 'Bible Month' In September (Sept. 10, 1990) KA02525.1446 May 25, 2007 187 EM-lines (No count of words) KAZAKHSTAN    UCAN Interview - Bishop Of Almaty Tends To Small Flock In 'Huge' Country ALMATY, Kazakhstan (UCAN) -- Small and multi-ethnic may be the best way to describe the Catholic community that 76-year-old Bishop Henry Theophilus Hovaniec of Almaty ministers to, usually in the Russian language. Almaty has been a big change for the American Franciscan bishop, who prior to his posting spent 25 years at the Rome headquarters of the Order of Friars Minor. He currently heads the Diocese of the Most Holy Trinity in Almaty, elevated to a diocese in 2003 after the late Pope John Paul II visited in 2001. Bishop Hovaniec describes his flock as one in transition. What originally was a German Catholic community -- formed when Soviet leader Josef Stalin exiled thousands of ethnic Germans to Kazakhstan during World War II -- is now a mix of Russians, Poles, Koreans, a few Kazakhs and others. The bishop was born into a Polish family on Feb. 14, 1931, in Chicago, the United States. In 1948, he entered the Franciscan province based in Pulaski, Wisconsin state. He was ordained a priest on June 14, 1956. From 1968 until 1992 he was assigned to the General Secretary's office of the Franciscans in Rome, where he worked in the Bureau of Protocols, the central archive and the Bureau of Translators. In 1993, he was assigned to Holy Trinity Parish in Almaty, and in 1996, he was appointed prior of the Franciscan monastery in the city. Pope John Paul appointed him to head the newly created Apostolic Administration of Almaty in July 1999. Archbishop Marian Oles, apostolic nuncio to Kazakhstan at that time, ordained him a bishop on Nov. 26, 2000. He became bishop of Most Holy Trinity diocese when the administration was elevated on May 17, 2003. UCA News spoke with Bishop Hovaniec on May 22 at his office in Almaty a city of more than 1 million people situated about 980 kilometers southwest of Astana, the Kazakh capital. The interview follows: UCA NEWS: What were your first impressions upon arriving in this Central Asian country? BISHOP HENRY THEOPHILUS HOVANIEC: Before coming to Kazakhstan I had been working in the Curia of the Friars Minor for 25 years. And when I came here in November 1993, my first impression was the community is very small. The old church could hold only 50 people. I also realized that the German community had a very big influence here, because the church was founded by Germans and there were a few Poles, Ukrainians and Lithuanians in addition to them. People even used to call it Deutsche Kirche (German church). I was taken by the poverty present everywhere. (Franciscan) Brother Diego Kim Chang-nam, who is a doctor of medicine, and Sister Victoria Zaneva, who also worked in the parish, opened a small free clinic in the church basement. They also helped poor people with medicine and some food. Another thing to remember is the country is really a huge country. I was impressed by its immensity. The various parishes, chapels and houses of prayer are very far apart. Some of our parishes are located 30-to-60 kilometers from Almaty, some of them 300, 500 and even 700 kilometers away. Likewise, to visit then-Bishop Jan Pawel Lenga (of Karaganda), who was responsible for the Catholic Church in Kazakhstan and in five Central Asian republics, we had to travel to Karaganda, which took about 12 hours by train. What were your initial challenges? When I arrived in Almaty, I was named vicar of the parish. There was one other Franciscan priest from the Czech Republic, much older than me. My greatest challenge was to master the Russian language. I am of Polish origin, so studying Russian was not that difficult. After six months of study in Italy, I could read Russian quite well, but was not too fluent in speaking it, or in understanding the simple people who came to our church or to the village chapels. I also had to adapt to a life that was simpler, and to get accustomed to some inconveniences, after having lived in Rome for 25 years. Together with the (Franciscan) sisters, I visited the houses of Catholics of our parish, but because they were spread out in different settlements around Almaty, we could do it only once a month. Can you tell us about the local Catholic community today? The Almaty parish church used to be very small, almost hidden, like any of the other one-story houses that surrounded it. Now we have a very big and beautiful cathedral instead. Our parish is multi-ethnic. In the old church, the parishioners were mainly Germans, but they emigrated en masse to Germany to find a better way of life. We have Russians, Poles, Ukrainians, Lithuanians, Uighurs, a few Kazakhs, Koreans, and foreigners from Europe, Asia, North and South America, who have come here to work. The majority of our people, especially the pensioners, are quite poor. We have a few lower-middle-class people, and of course foreigners, who work for various foreign firms or for embassies. Every year we accept 12-15 new people into our community, but none of them are strong in their faith. Some of them don't attend church regularly or at all. What are the main challenges? One of them would be to form a community out of a heterogeneous group of people from so many lands and so many cultures. If our people come to church every Sunday, that is something great. Most live far away, and hardly anyone comes for a weekday Mass. Another challenge is to form each family into a domestic church. The family here is in crisis, due to mixed marriages, alcoholism, divorce, abortion, infidelity, and lack of psychological maturity and a sense of responsibility. The Church has only recently emerged from the catacombs, and most of our parishioners are not prepared to meet the challenges of Christian life in a secularized, materialistic and hedonistic environment. Many of our young people feel there is no future for them, since they are not (ethnic) Kazakhs. And unemployment is a great problem, especially for those who do not know the Kazakh language. Many wish to emigrate to Europe or the United States in pursuit of a better life. We need to make our laity more aware of their responsibilities in the Church, teaching them to live their faith radically and pass it on to others. The Communion and Liberation Movement, brought here from Italy some years back, has formed a community of laypeople who live their Christian faith in a personal relationship with Christ and share it with others. They welcome young people with no religious affiliation, allow them to speak about their problems, and endeavor to present Christ to them as the One who gives meaning and sense to our lives. How does the Catholic Church get along with people of other religions in Kazakhstan? Catholics meet with people of other religions on a daily basis, in places of work, entertainment, stores, etc. In official or informal meetings, Catholics do not discuss religion, but they, as citizens, can contribute to the welfare of the people where they live. The akim (mayor) invites religious leaders several times a year to various sessions. They can briefly speak on civic issues such as the role of religions in building peace and understanding in the country, protection of the family, and activities extremist or radical groups carry out under the cover of religion. During the last two years we had ecumenical meetings with two groups of Protestants (Lutherans) in the cathedral during the week of prayer for Christian unity. What is your relationship like with the Russian Orthodox community? We have friendly relations with Archbishop Methodius, the metropolitan archbishop of Astana and Almaty, and my vicar general and I are invited to the Orthodox concerts for Christmas and Easter. From time to time, I meet one of the Orthodox priests, during the meetings sponsored by the akim, but we have no official meetings. When Archbishop Marian Oles, the first apostolic nuncio to Kazakhstan, resided in Almaty, we had very warm ties and ecumenical dialogue with the Orthodox archbishop and some of his clergy, but we could never pray together, since this was forbidden by the Moscow patriarch. Has the presence of ethnic Germans, Koreans and Poles in many parishes influence the local Church or its way of celebration? When I first came to Almaty in 1993, the old parish church was known as the Deutsche Kirche (German church). In fact, the sign "Holy Trinity Roman Catholic Church" was written in German. It was founded by the Germans and the 10 a.m. Sunday Mass with Benediction was in German. During the 12 a.m. Russian Mass, the Gospel was also read in Polish. I used to celebrate Mass once a month in private homes. Where the majority were Polish, I was requested to celebrate Mass in Polish, so they could pray in that language, but to deliver the sermon in Russian, since the young people of Polish descent did not know Polish. There was a time when the pastor or I would celebrate a special Mass for Koreans in Russian, but we would read some phrases in Korean, transliterated into the Russian alphabet. Brother Diego gave the homily in Korean, and the readings and singing were in Korean. Last year a Sunday afternoon Mass was inaugurated in our cathedral for Koreans who come here to work and do not understand Russian. A young Korean priest is now vicar of the cathedral for the Korean-speakers. Koreans who were born here speak Russian, so there are no special services for them. You could say that there was a Polish influence at Easter. I remember how we used to ride to the various villages outside of Almaty, where the people were predominantly Polish, as we would bless their baskets of Easter food. We still bless the Easter baskets in the cathedral on Holy Saturday. On a personal level, what made you decide to become a priest? The grace of God! I loved to read Catholic magazines, and enjoyed articles about saints, Religious communities and about the Church in general, and this gave me a great love for the Church. When I was in the 7th and 8th grades in a Catholic parish school, a priest used to speak to the boys about priestly vocations. In the 8th grade I already knew that I wanted to be a Religious and a priest. What have been your toughest personal challenges? To put aside my personal desires for a quiet secluded life of study and prayer, and to dedicate myself as a parish priest, and even more as a bishop, to being a spiritual shepherd to my priests and to those entrusted to my pastoral care in Almaty and in the diocese's far-flung parishes and mission stations. Also, meeting the spiritual and material needs of my priests and faithful with so few human resources; accepting myself as I am, with all my human imperfections and limitations; and trusting in the Lord to lead and guide me, knowing that he loves me and accepts me as I am. What would you say has been the highlight of your priesthood thus far? The 50th anniversary of my priesthood, which I celebrated last June with my parishioners and clergy, and with the apostolic nuncio, metropolitan archbishop and bishop of Karaganda, was perhaps the highlight of my priesthood. I likewise had the joy of celebrating my golden jubilee of priesthood in the United States with relatives, friends, my Franciscan confreres and with Felician Sisters, who educated me for 12 years. In Poland I made a jubilee pilgrimage to Our Lady of Czestochowa and was able to celebrate Mass with my father's and mother's relatives. I thank the Lord and Our Lady for perseverance in my vocation, when so many priests left the ranks. How do you view the future of the Catholic Church here? I am no prophet. Due to globalization, conditions in the world are changing rapidly, and the Church is being attacked on all sides, openly or covertly, as in Europe, which has fallen into a silent apostasy. The Catholic Church in Kazakhstan enjoys freedom, but local authorities here and there are closely watching the Church and controlling its activities. The future is in the hands of God. But the future also depends on the capability of the Church, which must work diligently, by means of the Conference of Catholic Bishops of Kazakhstan, to clearly see the signs of the times and the problems facing it. In this way the Church cold react wisely and courageously, under the guidance of the Holy Spirit, in the fields of evangelization, ecumenism, interreligious dialogue and in inculturation of the Gospel. As St. Ignatius wisely stated: "We must pray as if everything depended on God, but also work as if everything depended on us." END (Accompanying photos available with the UCAN Photo Service. Use story code KA02525.1446 or a person's name to search for related photos.) Related UCAN Reports KAZAKHSTAN UCAN Feature - Cathedral Parish In Central Asia Busy With Social Projects (January 10, 2002) KAZAKHSTAN American Franciscan Ordained Bishop For Almaty Apostolic Administration (November 29, 2000) KAZAKHSTAN Pope Erects New Diocese, Three Apostolic Administrations (August 18, 1999) KO02528.1446 May 25, 2007 67 EM-lines (672 word) KOREA    Church Should Take Special Care To Help Mixed Marriages, Catholics Say INCHEON, Korea (UCAN) -- Catholics want the Church in South Korea to prioritize its ministry to mixed-marriage couples, as more than half of Catholic marriages are with Protestants or members of other religions. "Parish priests should listen to their parishioners' problems, it can make things easier," Agatha Seo Ae-sim, a 55-year-old mother of three, told UCA News during a seminar, Marriage and Education in the Modern Society, organized by the Korean bishops' Committee for Family Pastoral Ministry. It was held May 22 in Incheon, some 30 kilometers west of Seoul. Seo, who was one of some 400 mostly laywomen from Incheon diocese at the seminar, appreciated the discussion, but suggested priests approach parishioners in mixed marriages and listen to their agony. Seo explained that when her daughter and Protestant son-in-law quarrel, the cause is invariably religion. In his presentation on Orientation of Catholic Marriage Education, Francis Park Moon-su argued that the Church's marriage-preparation courses should become a foundation of its family ministry by reflecting people's reality. Citing a survey conducted by Suwon diocese in 2004, Francis Park explained that young couples who attended such courses lack a "consciousness about life and sex." He pointed to today's modern trends: increased gender equality, the enhanced status of women in society and ignorance of the Church's teaching on marriage. These trends are not fully reflected in the Church's marriage apostolate, according to Park, a standing committee member of the bishops' Committee for Family Pastoral Ministry. "Sixty percent of couples who attend marriage-preparation courses are those where only one spouse is Catholic," he said, suggesting that the Church run a special program for non-Catholic spouses. Park, who is a lecturer on pastoral theology, later told UCA News that while mixed-marriage families increase in the country, the Church's pastoral concern for them has been lacking. He described this "special concern" for them as "urgent." Church records show that by the end of 2005, there were of 25,672 Church marriages, of which 15,448, or 60.2 percent, were with Protestants or members of other religions. Maria Moon Jin-hwa, a participant, told UCA News that such a discussion should be held more often, adding that she also had many difficulties in her marriage for years until her husband became Catholic. Another issue discussed during the seminar was the sanctity of the sacrament of marriage. In his presentation on Marriage in the View of the Catholic Church, Father Paul Lee Chang-young said the Catholic Church recognized marriage as a sacrament during the Council of Trent (1545-1563). Father Lee, a moral theologian, told participants that for Catholics, a marriage is to participate in God's creation and build a community of life and love. Therefore, marriage is a sacrament to accomplish the sanctification and salvation of husband and a wife, he added. He also stressed "the unity and the indissolubility" of Catholic marriage as prescribed in Canon Law. The essential properties of marriage are "unity, meaning a coming together of man and a woman and indissolubility, meaning that the marriage covenant cannot be dissolved by a human being," he explained. Speaking with UCA News afterward, Father Lee suggested establishing counseling centers in local dioceses to help those couples who are incompatible and cannot live together peacefully because of differences that may include religion. However, Father Andrew Pak Hui-jung, a panelist at the seminar, said the Church's stand on the indissolubility of marriage "is not always enough" to answer the problem of incompatibility. In cases where couples cannot live together peacefully, it is socially acceptable for them to separate, he said, but the Church can only ask the couple not to separate. Echoing what Seo had said earlier, Father Pak, professor of Canon Law at Incheon Catholic University later told UCA News that parish priests have to grasp their parishioners' reality and reflect it in the Church's family ministry. "If not, the Church's efforts like this seminar will just remain empty words." Bishop James Kim Ji-seok of Wonju, president of the committee, said this annual seminar is held in a different diocese each year. END (Accompanying photos available with the UCAN Photo Service. Use story code KO02528.1446 or a person's name to search for related photos.) Related UCAN Reports INDONESIA Stronger Accompaniment, Follow-up In Marriage Preparation Aimed At Preventing Separations (January 14, 2005) CHINA UCAN Feature - Church Marriage Preparation, 'Weddings' Not Just For Catholics (April 16, 2003) KOREA Diocese Pushes Retroactive Validation Of Invalid Marriages For Jubilee (June 26, 2000) PM02537.1446 May 25, 2007 60 EM-lines (668 words) PHILIPPINES    Southern Farming Communities Look Forward To New Parish PANABO CITY, Philippines (UCAN) -- Close to 1,000 Catholics in a southern Philippine village crammed into a makeshift tent, waiting for their bishop to elevate their chapel to a quasi-parish. The churchgoers, mostly banana farmers from five neighboring villages, attended Mass in front of San Isidro Labrador Chapel. The 200-capacity chapel is in Barangay Manay, a village about 945 kilometers southeast of Manila. Bishop Wilfredo Manlapaz of Tagum was the main celebrant at the Mass in honor of Manay's patron, St. Isidore the Farmer. In his homily, he announced the chapel's elevation. The chapel's new status entails a challenge for Catholics to "nurture family life," said the bishop, whose diocese covers Manay. The family, according to him, is the strength of the Basic Ecclesial Community (BEC), and "a strong BEC will be the foundation of the new parish." Canon law states that a quasi-parish "is a definite community of the Christian faithful in a particular church, entrusted to a priest as its proper pastor but not yet erected as a parish because of particular circumstances." Bishop Manlapaz said the transition of the chapel into a quasi-parish shows that the diocese is "growing." Once elevated to a parish, it will be the fourth in this city, he added. The bishop's announcement delighted parishioners. "I am very happy," Teresita Permail, a Manay villager, told UCA News after the Mass. For her, a parish in her village means "less expensive trips to attend regular Sunday Masses." The 50-year-old woman explained that her family spends 150 pesos (US$3.25) for fares each time they attend Mass in Panabo City, 12 kilometers away. With Manay's elevation to quasi-parish, Masses are now held weekly. Cerino Napiri, 41, a kaabag (lay minister) from Barangay Mabuhay, a village nine kilometers away, also felt relieved to have a quasi-parish in Manay. He and four other fellow kaabag in his village now look forward to attending their monthly meetings here rather than in Santo Ni?o Parish in Panabo City. In the past, they took turns attending meetings, due to financial constraints. "One month, two of us would attend, and the other two would attend the next month," he explained. Another villager from Barangay Mabuhay, Marife Sardido, brought her two sons to the May 18 Mass to receive the Sacrament of Confirmation. They were among about 200 children who queued in the muddy aisle that day to receive the Sacrament. Bishop Manlapaz told UCA News after Mass the elevation to a "full-fledged" parish depends on "the readiness of the local (Church) leaders and their faithful to become independent of their mother parish." Father Danilo Sibonga, assistant pastor of Santo Ni?o Parish, is administrator of the new quasi-parish, and he is now based in Manay. Before the Mass ended, the bishop told Father Sibonga in front of his parishioners, "Remember that the quasi-parish is the people of God, not the building. ... Therefore, take care of your flock that they grow with the quasi-parish in their journey towards a full-fledged parish." Father Sibonga told UCA News the "readiness" of the chapel to become a parish will depend on its "fiscal" and "administrative" autonomy. The priest said he hopes the quasi-parish will be granted "full-fledged parish" status in less than a year. He cited experiences of other new parishes in the diocese and several workers' cooperatives that have already committed themselves to help finance church construction. According to Ronnie Daquio, a Manay village councilor, 44 BECs will comprise the "prospective parish of Manay." Each BEC has 30 families and the 44 BECs have a total of 4,000 members, he said, noting that this meets the local Church requirement of no fewer than 20 BECs and at least 1,000 Catholics for a parish. "The next move will be to continue with our work," said Daquio, one of the prime movers of the petition to elevate the Manay chapel to a parish. Tagum diocese, with 24 parishes, covers Davao del Norte and Compostela Valley provinces. Seventy-five percent of its 1.4 million people are Catholics. END (Accompanying photos available with the UCAN Photo Service. Use story code PM02537.1446 or a person's name to search for related photos.) Related UCAN Reports PHILIPPINES Muslim Mothers Credit Catholic Cooperative With Easing Poverty (May 11, 2007) PHILIPPINES BEC Leaders, Members Examine Parish Community Life In Cotabato (November 28, 2005) SR02516.1446 May 25, 2007 54 EM-lines (643 words) SRI LANKA    Elderly Moms Mark Mother's Day By Saying Thanks To Their Children COLOMBO (UCAN) -- Mothers in Colombo turned the tables on their kids on Mother's Day by expressing thanks for the care they receive in their old age. Mountains of cakes and hot coffee were the special treats offered by mothers for their thousands of children at a special program, Coffee Morning of the Mother's Union, which ran all of Mother's Day on May 13. Mother's Day is typically observed around the world by children expressing gratitude for their mothers. At St. Lucia's Cathedral in Colombo, however, the mothers lined up to thank their children, many now parents themselves, for looking after them in their old age. Noeline Kaluarachchi, 70, secretary of the lay Mother's Union, told UCA News, "We honor our children who care for us, not only today but every day." During the dawn-to-dusk celebration that included five Masses in Sinhalese, Tamil and English, about 2,000 adults and 3,000 children milled around celebrating motherhood and its accompanying Sri Lankan family traditions. Everyone seemed to enjoy the cakes and coffee the mothers had prepared. Inside the church, children and mothers kissed and hugged. Outside, children stood with trays full of cakes at the cathedral's large gates. As mothers handed out cakes, parents walked around and talked with the priests and nuns. "Our children have difficulties, but they care for us well," Kaluarachchi said. "They are doctors, nurses, homemakers, trustees and healers of many traumatic situations that one cannot fully appreciate. Now, the children play the roles played by their parents in the past." Father Tony Martyn, the cathedral's parish priest, told UCA News that he appreciates the children continuing the old tradition of "kneeling down before their parents for blessings on special days, and caring for them at home." According to Father Martyn, most people on the island have large extended families. They prefer this as a way of life and consider it good for all, he said, and a typical family, rich or poor, looks after the parents at home. The priest also explained that relatives and neighbors look after mothers who are left alone because the children have died or moved away. "We must continue our tradition," he said, lest they go to elderly homes. Every diocese runs such facilities, but he urged people not to send their mothers to them. Rani Fernando, a housewife, agrees. She told UCA News, "Sending parents to an elders' home -- oh, I can't imagine it! It is a sin." Ramya Rodrigo, a 39-year-old mother of three, told UCA News that her mother-in-law "is my watcher after everyone leaves home." After her children go to school and her husband goes to work each day, she said, she stays with her mother-in-law. Rodrigo washes clothes and prepares meals, while her mother-in-law cleans vegetables for lunch. Rodrigo sends lunch to her husband. In the evenings, she continued, the whole family gathers for fun with games, homework, story telling, inquiries, kisses from grandma and finally prayers. Father Martyn pointed out that "parents in Sri Lanka maintain a high influence in decision-making regarding family matters." In modern society, however, "some couples prefer nuclear families, isolation, living without the interference" of aunts, uncles, cousins and grandparents. "The local Church insists on the extended family," the priest said. "It is a good tradition, and there are so many benefits." Even those few who prefer nuclear families, he added, rejoin their parents when their own children grow up because they want their parents' help to care for their teenage children. Mothers and children were not alone in celebrating the day. Happy fathers at the gathering told UCA News they still remember the soft touch, tender words and lullabies that are universally maternal. One used a cliche to make his point, saying, "The hand that rocks the cradle rules the world." Masses at other Catholic churches around the island also marked the day. END Related UCAN Reports PHILIPPINES Diocese Highlights Indigenous People On Mother's Day (May 11, 2005) HONG KONG UCAN Feature - Mother's Day Comes Under Cloud Of Sars In Hong Kong (May 9, 2003) INDIA UCAN Feature - Naga Christians Celebrate Mother's Day In Their Own Way (May 16, 2002) TH02513.1446 May 25, 2007 38 EM-lines (434 words) THAILAND    Thai Church's Pastoral Plan Urges Biblical Renewal Of Faith BANGKOK (UCAN) -- Taking a cue from Saint Matthew that people live "not by bread alone, but by every word that comes forth from the mouth of God," the Thai bishops have announced a four-year pastoral plan focused on God's word. On May 20, Bishop George Yod Phimphisan of Udon Thani, chairman of the Catholic Bishops' Conference of Thailand (CBCT), dedicated 2007 and 2008 to the Gospel, the first leg of the Scripture-centered 2007-2010 plan. The year 2009 will emphasize listening to the word of the Lord and receiving the Eucharist continually in daily life, followed by an emphasis on Gospel values, sharing and love through service in 2010. For this year, all Catholics should put into practice the word of the Lord in daily life by following Jesus' teachings, renewing their faith and devoting themselves to God, the bishop said. In August 2000 the CBCT launched a 2000-2010 pastoral plan to strengthen social foundations. Through 2006, individual years were devoted to the family, local community, the importance of laity, use of the media for promoting wider pastoral involvement and other themes. Montfort Brother Tinnaratana Khomkris, who coordinated the pastoral plan, said he feels Thai Catholics' knowledge and interest in these topics is lacking. "So the last four years of the plan will be devoted to the word of the Lord," he explained. "Thai Catholics will emphasize the reading and use of the Bible as special elements of faith." This is a good chance for Thai Catholics to make the word of the Lord their "life and obligation," by reading from and listening to the Bible alone or in community, according to the CBCT. By the direction of the Holy Spirit, Catholics should also apply inspiration from the Gospels in daily life to animate the faith of individuals, families and communities. Father Chaiya Kitsawat, of the CBCT's Catholic Commission for the Bible, said the pastoral plan "is not any sort of rule which specifies that we have to read the Bible at all times." Nonetheless, he continued, "how we understand the Bible's value and how we apply it to our life depends on how and when we read it." The bishops hope four-year campaign will make the Word of the Lord a strong support for all Catholics. Sister Maria Chantana Sirichantanalul, secretary administrator of the Bible commission, spoke with UCA News after a May 19 seminar in Bangkok titled The Word of the Lord in Daily Life. "The true meaning and life of the Bible is as food from the Holy Spirit," she said. "If we lose the Bible, our life will be incomplete." END (Accompanying photos available with the UCAN Photo Service. Use story code TH02513.1446 or a person's name to search for related photos.) Related UCAN Reports THAILAND Thai Church Prepares Pastoral Plan For Year 2000 And Beyond (November 10, 1999) THAILAND Year 2000 To Herald New Vision For Thai Church (August 18, 1999) THAILAND Re-Evangelization, Review Of Life Are Priorities For 2000 (August 19, 1997) TH02521.1446 May 25, 2007 65 EM-lines (660 words) THAILAND    Prison Ministry Offers Social And Occupational Skills BANGKOK (UCAN) -- Catholic Religious in Thailand are cooperating with the government's Department of Corrections to give prisoners increased knowledge and occupational skills before they return to society. Redemptorists, St. Paul de Chartres sisters, and Montfort Brothers are in the midst of a five-year project to open learning centers in 54 prisons nationwide. Princess Maha Chakri Sirindhorn officially inaugurated the first Learning Center on Nov. 1, 2004, at the Nan provincial prison. Since then, centers have opened in 26 other prisons. Talk-show celebrity Chatupol Chompoonich made a lighthearted and humorous presentation for the prisoners at each opening. He dealt with modern living and social mores in his talk, titled How Do You Live With Happiness? According to available statistics from the Department of Corrections, the country's 188 prisons hold 158,046 prisoners. Possession and trafficking in illegal drugs are the leading cause of incarceration, followed by theft. More than 40 percent of prisoners are convicted of further crimes after their release and sent back to prison. Each Learning Center has a computer, television, video player and a small library including books on Buddhism, careers and the English language. UCA News visited the Pathum Thani provincial prison, just outside Bangkok, and spoke with several inmates using the center there. Num, 24, said he comes to use the room often after finishing his prison work duties. "I like to study on the computer. Especially nowadays, I study programs like PowerPoint and PhotoShop," he added. Tam, 25, also is learning about computers, "because they are used everywhere." The centers benefit from volunteers with English expertise from Catholic schools including the Montfort Brothers-run Assumption school and Ruamrudee International School (RIS). They teach English and computer skills, as well as clothes designing and business skills. Helen Aquino, a 58-year-old Filipina working at RIS, has taught ethics and human relations there and elsewhere. "In the Minburi prison, I taught English for advanced learners," she told UCA News. "It was voluntary work; no money was involved. I wanted to help the prisoners and to make a difference, no matter how small. This program is an excellent way to extend a helping hand to less-fortunate people." Prison officers set up group learning for 15-20 people at a time, depending on gender and interest. Officer Rangsan Tamwattana arranges groups at the Pathum Thani prison, northeast of the capital. "The room is very useful for the prisoners," he said, noting it is used 100 percent of the time. "Every day there are many people who come, especially after lunch." The project is funded by donations from the Redemptorists, St. Paul de Chartres Sisters and the Montfort Brothers of St. Gabriel Foundation in Thailand. The estimated project budget is 15-20 million baht (US$462,000-615,500) for the 54 centers. Each costs 250,000 baht or more, depending on the necessary equipment and number of inmates at the prison. Princess Sirindhorn, who gives awards to people who work for the public good, visited the Learning Center at the Pathum Thani prison on April 20, 2007. She handed out four awards that day to Redemptorist Father John Wirach Amonpattana, RIS director; Sister Francoise Jiranonda, provincial of the Sisters of St. Paul de Chartres; Brother Sakda Kitcharoen, director of Assumption Sriracha School; and Learning Center coordinator Phongsawat Samingchai. More than 3,000 inmates have taken advantage of the project through the first 27 centers, according to the Department of Corrections. About 400 have finished training courses and earned certificates. However, none of these prisoners have been released during the three years since the project began. Father Joseph Apisit Kritsaralam, vice provincial superior of the Redemptorists in Thailand, told UCA News how it got started. "To begin celebration of the 50th anniversary of Ruamrudee International School, we decided to do good things for society," he said. "We decided to help the imprisoned, and this led to the program to open 54 learning centers." He said they recognized that prisoners "do not have a chance to study like others do." END (Accompanying photos available with the UCAN Photo Service. Use story code TH02521.1446 or a person's name to search for related photos.) Related UCAN Reports THAILAND UCAN Feature - Prison Chapel Hosts Counseling, Catechizing, Sharing (July 19, 2000) THAILAND Thai Martyr's Beatification Gives Hope And Confidence To Catholics (February 15, 2000) THAILAND Nurses, Seminarians Share Christmas Spirit With Prisoners (December 18, 1995) THAILAND UCAN Feature -- Archbishop Makes Annual Visit To Thai Prison (January 16, 1985) VT02531.1446 May 25, 2007 52 EM-lines (607 words) VIETNAM    Photo Exhibit 'Devoted' To Blessed Mother HO CHI MINH CITY, Vietnam (UCAN) -- A photo exhibit here on Marian devotion has evoked a sense of greater piety toward the Blessed Mother among its visitors. Practice the faith with Mother Mary comprised 121 color and black-and-white pictures taken around the country by 30 photographers. It ran May 9-16 in Vietnam's commercial capital, 1,710 kilometers south of Ha Noi. The Vietnamese bishops' Episcopal Commission for Liturgy and Holy Arts jointly organized the exhibit with Redemptorist-run Our Lady of Perpetual Help bookstore, which hosted the display. The bookstore is beside Our Lady of Perpetual Help Church. Marie Nguyen Thi Hoa, a Catholic who visited the exhibit, told UCA News she was captivated by a photo of an elderly woman, seemingly in distress, kneeling on the ground in front of the statue of Our Lady of Perpetual Help Church. "The picture tells me that although we live in misery, poverty or sin, the Blessed Mother still gives us the grace to see us through it and so we must trust in her," Hoa told UCA News. The 61-year-old woman said praying to the Blessed Mother has brought her peace of mind, especially when she lost her husband and her mother. "Now I feel peaceful because Mother Mary took away my sorrow." A photo of a one-legged man standing at the foot of a big Marian statue moved Marie Nguyen Thi Ngoc Tuyet, another visitor. "The picture reminds me of my lack of faith," she said, adding that after her business began losing money last year, she went to seek help from a fortuneteller instead of coming to Mary. "I still regret it," she added. Joseph Pham Hiep, who earns a living as a motorbike repairman on the pavement next to the bookstore, visited the exhibit after work. Clad in grease-stained clothes, he told UCA News this was his first time attending a Marian event. "Tomorrow," he vowed, "I will buy some flowers and put them on the altar in my house as a way to express my devotion to Mother Mary." A Buddhist nurse, Ly Thi Huong, also found the photos inspiring. Huong said she often goes to church, joins the choir and says the prayer to Our Lady of Perpetual Help that she found in her Catholic husband's wallet after he died of cancer last year. She told UCA News that Mother Mary blesses her family, so "my children and I will convert in the future." Redemptorist Father Vincent Pham Trung Thanh, secretary of the liturgy and arts commission, told UCA News the exhibit was conceived as a way to give visitors a glimpse of traditional religious activities that Catholics undertake in May, the month devoted to the Blessed Mother. "It also urges Catholics to pray in their families and take part in Marian processions," Father Thanh noted. He said the weeklong exhibit attracted 2,500 visitors, mostly people who came for catechism classes or Mass at the church. The priest added that he and 20 Catholic photographers have monthly meetings at which they exchange experiences or reflections concerning religious art. Last year his commission organized two photo exhibits, he noted. The first, with the theme Living God's Word, included photos taken during Mass, benediction with the Blessed Sacrament and family prayer sessions. The second, titled Life -- God's Gift, had photos of babies and disabled children, child laborers and children living with HIV. At the opening of the recent exhibit, Bishop Pierre Tran Dinh Tu of Phu Cuong, head of the commission, gave certificates of merit to 22 photographers for their contribution to Church art. The photographers who contributed to the exhibit were not all Catholics. END (Accompanying photos available with the UCAN Photo Service. Use story code VT02531.1446 or a person's name to search for related photos.) Related UCAN Reports VIETNAM Photo Exhibition Helps People Appreciate Sanctity Of Life (January 11, 2006) VIETNAM Art Exhibition Shows Daily Life And Faith Life of Vietnamese People (December 30, 2003) VIETNAM Catholic Youth Told To See Disabilities Differently (May 22, 2000)