At the end oflife, we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done. We will be judged by “I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.” – Saint Teresa of Calcutta
Mother Teresa of Calcutta, the “nun of the gutters”, a champion for the poor, the dying and the unborn died on September 5, 1997.
Scarcely two years after her death Monsignor Henry D’Souza, the then Archbishop of Calcutta, requested Pope John Paul II to dispense with the five-year waiting period required before beginning the process of beatifying and canonizing Mother Teresa.
As a fitting climax to a process that stretched on for almost 19 years, Pope Francis on Sunday, September 4, 2016, a day before Mother Teresa’s 19th death anniversary, formally declared Mother Teresa, as the newest saint of the Catholic Church at a ceremony that drew 100,000 pilgrims from around the world to St Peter’s Square in Vatican City.
“For the honour of the Blessed Trinity, the exaltation of the Catholic faith and the increase of the Christian life, by the authority of our Lord Jesus Christ, and of the holy Apostles Peter and Paul, and our own, after due deliberation and frequent prayer for divine assistance, and having sought the counsel of many of our brother bishops, we declare and define Blessed Teresa of Calcutta be saint and we enroll her among the saints, decreeing that she is to be venerated as such by the whole Church. In the name of the Holy Father, and of the Son, and of the Holy Spirit.“
Pope Francis, however, acknowledged that despite the fact she now has a formal title as “Saint Teresa of Calcutta“, she will always remain “Mother Teresa” to the world. The pontiff said:
“We may have some difficulty in calling her ‘Saint’ Teresa, her holiness is so near to us, so tender and so fruitful that we continue to spontaneously call her “Mother”. She made her voice heard before the powers of this world so that they might recognize their guilt for the crime – the crimes of poverty they created.”
“If I ever become a Saint—I will surely be one of ‘darkness’. I will continually be absent from Heaven —to (light) the light of those in darkness on earth.”
– Prophetic words of Mother Teresa
Born Agnes Bojaxhiu to an Albanian family in the former Yugoslav republic of Macedonia, Mother Teresa became world-famous for her devotion to the destitute and dying. The religious congregation, the Missionaries of Charity, she established in 1950, has more than 4,500 religious sisters around the world.
In 1979, Mother Teresa received the Nobel Peace Prize for her lifetime of service to humanity.
Mother Teresa of Calcutta died on September 5, 1997.
Scarcely two years after her death Monsignor Henry D’Souza, the then Archbishop of Calcutta, requested Pope John Paul II to dispense with the five-year waiting period required before beginning the process of beatifying and canonizing her.
Father Brian Kolodiejchuk, M.C., one of the Missionaries of Charity Fathers, was appointed on March 9, 1999, as postulator (a person who presents a case for the canonization or beatification) of Mother Teresa’s cause.
The first session of the process of beatification leading to canonization took place at St. Mary Parish, in Rippon Lane, Calcutta, close to the Missionaries of Charity’s motherhouse.
As soon as the first stage of the process concluded on August 15, 2001, the second stage began in Rome.
Thirty-five thousand pages of documentation called the “Position” were collected in 2001 and 2002.
In the Catholic Church, humanitarian work alone is not sufficient enough for canonization as a saint. It is mandatory that a candidate for sainthood must be associated with at least two miracles to demonstrate that he or she, worthy of sainthood, must be in heaven, interceding with God on behalf of those in need of healing.
Robert Emmet Barron is an American prelate of the Catholic Church, author, theologian and evangelist, known for his Word on Fire ministry. As a frequent commentator on Catholicism and spirituality, he says:
“A saint is someone who has lived a life of great virtue, whom we look to and admire. But if that’s all we emphasize, we flatten out sanctity. The saint is also someone who’s now in heaven, living in this fullness of life with God. And the miracle, to put it bluntly, is the proof of it.”
In 2002, the Vatican officially recognised a miracle Mother Teresa was said to have carried out after her death in 1998. This miracle became the first milestone to sainthood of Mother Teresa of Calcutta.
Born and raised in Calcutta and a resident of the city during the period of Mother Teresa’s activity there, Aroup Chatterjee, a physician working in England authored the book Mother Teresa: The Final Verdict.
In the book Chatterjee challenges the widespread regard of Mother Teresa as a symbol of philanthropy and selflessness, accuses her of unfairly damaging the city’s reputation, that she exaggerated the work she did among the poor, that she failed to use the very large amount of money donated to her on helping the poor, and claims that the medical care given to people in homes run by Missionaries of Charity was grossly inadequate.
Channel 4, a British television channel aired a documentary named “Hell’s Angel” inspired by Chatterjee’s criticism. Christopher Hitchens, an Anglo-American author, social critic, journalist, and a well-known critic of Mother Teresa wrote and co-produced it with Tariq Ali.
In 2003, Aroup Chatterjee and Christopher Hitchens testified as two official hostile witnesses against the late nun as a so-called devil’s advocate to Church procedures for the beatification of Mother Teresa.
The miracle of curing the Bengali tribal woman was the first milestone to sainthood of Mother Teresa of Calcutta.
The First Miracle
Monica Besra hails from a tribal community in Nakor village, in Dakshin Dinajpur district, 280 miles north of Kolkata in eastern India. Now she is 50 years old and a mother of five children.
About 15 to 17 years back she developed an abdominal tumour. She was taken to the nearby government hospital. The treatment for her ailment was expensive and her family had to mortgage their land. Even after undergoing a lengthy medication process she was so sick she could barely walk.
In 1998, when everything else failed, Monica’s sister took her to the then-recently-opened Missionaries of Charity centre near their village.
She was so ill she couldn’t eat anything. If she ate, she would immediately throw up.
The Sisters of Missionaries of Charity took her to a doctor in Siliguri who said that she might not regain consciousness if operated upon.
On September 4, 1998, a day before Mother Teresa’s first death anniversary, the Sisters of Missionaries of Charity took Monica to a small church in the premises to pray. As Monica was too ill to move, two Sisters supported her. There was a photograph of Mother Teresa there.
When she entered the Church a blinding light that emanated from Mother’s photo enveloped her. She did not know what was happening. The sisters prayed. Manica was too ill to sit for long and was soon brought back to her bed.
That night one of the Sisters after saying a prayer to Mother Teresa to help Monica get well soon tied a medallion of Mother Teresa on Monica’s abdomen.
After that, Monica who had trouble sleeping due to pain, fell asleep immediately. At about 1 AM she woke up to go to the bathroom. She was surprised to see her stomach was flat and the tumour was gone. She did not feel any pain. She went to the bathroom without help from anyone. When she returned from the bathroom, she woke up the woman sleeping in the adjacent bed and told her what had happened to her tumour.
In the morning MonicaI told the Sisters. and they took her to a doctor for a checkup. The doctor confirmed that she was cured of the tumour.
Back in 1998, Monica Besra’s claim of the miraculous cure by the intercession of the late Mother Teresa was, however, not without its detractors. The ‘miracle’ was hotly contested by doctors and rationalists alike. The doctors who had attended to her at the district hospital claimed that Monica was in fact cured because her tumour was detected at an early stage and by the medicines they gave her
Kolkata-based Prabir Ghosh, president of the Science and Rationalist Association of India, also challenged the miracle claims and the Canonization. He said:
“If people want to revere Mother Teresa for her social work, I have no problem. But these miracles are unreasonable. I challenge the Pope to cure every poor person in India who cannot afford medical care, by praying to Mother.”
Nonetheless, Monica Besra, her family members, and many others in her community firmly believe in the miracle and attend the local church regularly.
A board of medical specialists worked with the Congregation for the Causes of Saints to study the alleged miracle. After combing the records and interviewing the medical staff involved, the committee determined that the healing was medically inexplicable.
As a first step towards sainthood, Mother Teresa was beatified by Pope John Paul II approved the miraculous cancer cure that occurred on the first anniversary of Mother Teresa’s death, in a fast-tracked process on December 20, 2002, barely five years after Teresa’s death. About 300,000 pilgrims attended the beatification ceremony at St. Peter Square on October 19, 2003 (World Missions Day).
The Second Miracle
The second miracle that took place in December 2008 involves Marcilio Haddad Andrino, a now-42-year-old mechanical engineer from Santos, Brazil.
In 2008, the recently married 35-year-old Andrino was affected by a bacterial infection in the brain which caused severe brain abscesses and agonizing head pain.
A priest, a friend of his told Andrino and his wife, Fernanda Nascimento Rocha, to pray to Mother Teresa for help cure his ailment.
Andrino underwent medical treatment. When the treatments failed, he slipped into a coma. While Rocha prayed to Blessed Teresa, he was taken in for a last-ditch surgery.
When the surgeon entered the operating room, he found Andrino fully awake asking him what was going on.
Andrino made a full recovery. Now, the couple has two children. Even though it was deemed a near medical impossibility by doctors, Father Brian Kolodiejchuk, M.C., the postulator of Mother Teresa’s cause, referred to their children as a second miracle.
In December 2015, in an interview with the press, Father Kolodiejchuk explained why there was a delay between 2008 and 2015 in reporting the second miracle.
According to Father Kolodiejchuk, the miracle happened in 2008, but he became aware of it only in 2013.
The neurosurgeon who attended on Andrino was not a Catholic. Somehow, after the visit of Pope Francis to Brazil, something prompted him to tell one of the priests of Santos. This news eventually made its way to Father Kolodiejchuk and the postulation office and started the chain of events.
A board of medical specialists worked with the Congregation for the Causes of Saints to study the alleged miracle in Brazil. In September 2015, the Congregation for the Causes of Saints accepted the findings of the medical commission and presented the report to Pope Francis for his final approval. On December 17, 2015, the Holy Father officially recognized the second miracle that was needed for Mother Teresa to be canonized.
The Vatican scheduled September 4, 2016, the day before her 19th death anniversary, as the canonization date for Blessed Mother Teresa, who thereafter will be known as Saint Teresa of Calcutta.
Marco Polo died at his home in Venice on January 8, 1324. Before his death, friends and readers of his book visited him and urged him to admit that his book was a fiction. Marco would not relent. He told them:
“I have not told half of what I saw!“
Marco Polo has been long regarded as the earliest and most distinguished of European travelers of all times for traversing Asia from one extremity to the other. He surpassed every other traveler of his time in the extent of the unknown regions he visited, as well as in the amount of new and important information he had collected. His description of the Chinese imperial court and the Chinese empire under the most powerful of the Asiatic dynasties, and tales of the adjacent countries in the Far East, forms a grand historical picture not painted by any other traveler of his period.
Authenticity is important in any travel narrative, otherwise it altogether becomes a worthless romance. A profound ignorance veiled Europe when the Polos returned from the East. Doubts of the authenticity of Marco’s tales arose since most of the regions he had traversed were wholly unknown at that time. And his discoveries far transcended the knowledge of his age. Also, many editions of Marco Polo’s travelogue proliferated in an age when printing was unknown. The narratives varied from one another, often corrupted to a great extent.
Even now, some argue that Marco Polo never reached China, but cobbled together secondhand accounts of what he had heard. They say there are inaccuracies in the tales. They point out that he never mentioned the basic elements of Chinese culture, such as drinking tea, the use of chopsticks, the Chinese characters, or the tradition of foot-binding.
Responders to such skeptics have stated that if the purpose of Marco Polo’s stories of travels was to impress others with tales of his high esteem for an advanced civilization, then it is possible that Polo shrewdly would omit those details that would cause his readers to scoff at the Chinese with a sense of European superiority. Marco lived among the elite Mongols. Foot-binding was almost unknown among the Mongols and was rare even among Chinese during Polo’s time.
Some observers, who have only a cursory view of the history of China, say he never mentioned the Great Wall in his book. These people are ignorant of the fact that the Great Wall, familiar to us today, is a Ming structure constructed, about two centuries after Marco Polo’s travels in China, to keep out northern invaders.
It is odd that Marco Polo never produced a single map to accompany his narrative accounts in the ghostwritten book. Hence, scholars have long debated its the veracity. Now, there is new evidence in favor for this historical puzzle of whether Marco Polo did indeed visit China and the Far East. The proof is in the form of a curious collection of fourteen little-known maps and related documents purported to have belonged to the family of Marco Polo.
In the 1880s, Marcian Rossi, an Italian, immigrated to the United States. He brought along with him a collection of sheepskin vellum he said were of the 13th and 14th century. There were 14 little-known maps and related documents detailing Marco Polo’s journey to the Far East. These documents bear the signatures of the three daughters of Marco Polo — Fantina, Bellela and Moreta.
The existence of these parchments came to light only in the 1930s, when Marcian Rossi contacted the Library of Congress. He explained that Marco Polo had bestowed the documents upon a Venetian Admiral, Ruggero Sanseverino, and that they had been passed down through generations of the Rossi family. But the collection did not undergo exhaustive analysis.
Are the maps forgeries or facsimiles? They created a problem for the historians of cartography. Did Marco Polo’s daughters, whose names appear on some of these artifacts, preserve in them geographic information about Asia as told by their father? Did they inherit the maps created by him? Did Marco Polo entrust the maps to a Venetian admiral who had links to Rossi’s family line? Or, if the maps have no connection to Marco Polo, who made them, when, and for what purpose?
While some historians discounted the 14 parchments as mere fantasy, forgeries, or facsimiles, others wanted a balanced, detailed study of the documents.
Benjamin B. Olshin, a historian of cartography and a professor at the University of the Arts in Philadelphia, spent more than a decade studying the artifacts. He translated the Italian, Latin, Arabic and Chinese inscriptions found therein. All but one of the original documents, a map Marcian Rossi donated to the Library of Congress, remain in the possession of Rossi’s great-grandson Jeffrey Pendergraft in Texas. Olshin is the first scholar in decades to see those originals.
The map donated by Marcian Rossi to the Library of Congress, dubbed “Map with Ship,” is a curious one. It has an illustration of a Venetian sailing vessel and a sketch of what appears to be outlines of Japan, Siberia’s Kamchatka Peninsula, the Bering Strait, the Aleutian Islands and the coastlines of present-day Alaska and British Columbia. The map was not a navigational aid because it lacks longitude and latitude reference lines.
Olshin has detailed the results of his intensive research in his book, “The Mysteries of the Marco Polo Maps.” The book is the first credible book-length analysis of these parchments. It is a balanced, detailed, and a non speculative work of cartographic scholarship, not another ‘who discovered?’ sensation. Olshin charts the course of the documents from obscure origins in the private collection of the Italian-American immigrant Marcian Rossi in the 1930s. He describes the investigations by the Library of Congress, J. Edgar Hoover, and the FBI for their authenticity. Olshin describes his own efforts to track down and study the Rossi maps.
After a thorough tracing of Marcian Rossi’s ancestry, Olshin asserts that Rossi’s explanation that Marco Polo had bestowed the documents upon a Venetian admiral, Ruggero Sanseverino, and that they had been passed down through generations of the Rossi family was credible.
Olshin describes himself as an “evidence guy” and makes no claims that the document “Map with Ship,” depicts Alaska for certain although there are similarities. Olshin also admits, the authenticity of the ten maps and four texts is not settled. The ink on the parchments remains untested. A radiocarbon study of the sheepskin vellum of one key map, the only one subjected to such analysis, dates it to the 15th or 16th century, making it at best a copy.
Regardless of the origin of the documents, Olshin offers insights into Italian history, the age of exploration, and the wonders of cartography. He then takes his readers on a fascinating journey to the early legendary lands of the Chinese.
Alessandro Scafi said in Times Literary Supplement (UK):
“Olshin plays with the idea that Marco Polo’s relatives may have preserved geographical information about distant lands first recorded by him, or even that they may have inherited maps that he made. If genuine, Olshin argues, these maps and texts would confirm that Marco Polo knew about the New World two centuries before Columbus, either from his own experience or through hearing about it from the Chinese … Fascinating material … Olshin himself admits that there is no hard evidence to support his thrilling speculations. Including translations of every annotation and inscription, Olshin’s study and description of the fourteen parchments are exhaustive. His analysis, however, leaves many questions open … A fascinating tale about maps, history and exploration.”
The parchments in the Rossi collection may not only back up Marco Polo’s claim that he journeyed to the Orient, but also could reveal he might have set foot on the North American continent, 200 years before Christopher Columbus. It is purported that Columbus carried a well-worn copy of “The Travels of Marco Polo” with him on his historic 1492 voyage. It is conjectured that the travels of Marco Polo inspired Columbus to seek a westward sea route to the riches of East Asia, but instead landed in the New World.
When Niccolò, Maffeo, and Marco Polo, arrived in Italy they found the Republic of Venice at war with the Most Serene Republic of Genoa, that had one of the most powerful navies in the Mediterranean.
Marco Polo joined the Venetians in the war. He commanded a galley equipped with a trebuchet, a type of catapult that used as a siege engine in the Middle Ages. The Genoans captured Marco in a skirmish in 1296, off the Anatolian coast between Adana and the Gulf of Alexandretta, and imprisoned him.
While spending several months in prison between 1298–1299, Marco became a friend of a fellow prisoner Rustichello da Pisa, an Italian writer of romance. Marco told Rustichello about his time in Asia. Rustichello soon committed his stories to paper in Old French. The romance writer also incorporated into it tales of his own as well as other collected anecdotes and current affairs from China.
After his release in 1299, Marco Polo and Rustichello da Pisa together turned the written notes into a travelogue titled “Livre des Merveilles du Monde” (Book of the Marvels of the World) or “Devisement du Monde” (Description of the World). In Italian the account appeared as “Il Milione” (The Million) or Oriente Poliano and was published later in English as “The Travels of Marco Polo.“
Marco Polo was not the first European to reach China.
Marco Polo was the first to leave a detailed popular chronicle of his experience in medieval China to the world, but he definitely was not the first European to travel to the Far East.
During the time of the great Mongol invasion of eastern Europe, the Battle of Legnica on April 9, 1241, proved disastrous. The loss threatened to cast European Christendom under the rule of Ögedei Khan, the 2nd Khagan of the Mongol Empire.
Four years later, with the dread of the Mongols still on the mind of the people in eastern Europe, Pope Innocent IV, dispatched the first formal Catholic mission to the Mongols. It was partly to protest against the latter’s invasion of Christian lands, partly to gain trustworthy information about Mongol armies and their intention for the future. The Pope chose 65-year-old Friar Giovanni da Pian del Carpine to head this mission.
The mission started on Easter day April 16, 1245, from Lyon, where the Pope then resided. Giovanni bore a letter “Cum non solum” dated March 13, 1245, from the Pope to Ögedei Khan, the Mongol Emperor. Another friar, Stephen of Bohemia, accompanied Giovanni, broke down at Kaniv near Kiev. Another Minorite, Benedykt Polak, appointed to act as interpreter joined Giovanni at Wrocław.
Their journey was perilous. The Papal legate wrote that they were, “so ill that we could scarcely sit a horse; and throughout all that Lent our food had been nought but millet with salt and water, and with only snow melted in a kettle for drink.“
Friar Giovanni and his companions rode an estimated 3000 miles in 106 days. By the time they reached their destination Ögedei Khan was dead.
On August 24, 1246, Giovanni and his companions witnessed the formal enthronement of Güyük Khan as the Third Khagan of the Mongol Empire. The new emperor refused the invitation to become a Christian, but demanded that the Pope and rulers of Europe should come to him and swear their allegiance to him.
When Güyük Khan dismissed the expedition in November, 1246, he gave them a letter to the Pope, written in Mongol, Arabic, and Latin. It was a brief imperious assertion of the Mongol emperor’s office as the “scourge of God.”
Later on, other Catholic emissaries followed. In the 1250s, William of Rubruck, traveled east on a quest to convert the Mongols to Christianity. These early missionaries were largely inspired by the myth of Prester John (Latin: Presbyter Johannes), Christian patriarch and king popular in European chronicles and in the tradition of the 12th through the 17th century.
The accounts about this mythical king vary. They are just a collection of medieval popular fantasy. One such account depicts him as a descendant of the Three Magi, ruling a kingdom full of riches, marvels, and strange creatures. Polo mentions the fictional monarch in his book, and even asserts that Prester John fought a great battle against the Mongol ruler Genghis Kahn.
A Lombardian surgeon also had reached the city of Khanbaliq in 1303. A merchant named Petro de Lucalongo, had accompanied the monk John of Montecorvino to Khanbaliq in 1305.
In his work “Histoire de l’Empire Mongol,” Jean-Paul Roux, a French Turkologue and a specialist in Islamic culture says that a person named André de Pérouse had mentioned that there was a small Genoese colony, in the harbor of Zaytun in 1326. Andolo de Savignone was the most famous Italian resident of the city. In 1336, Toghon Temür, the 15th Khagan of the Mongol Empire and the 11th Emperor of the Yuan dynasty sent him to the West to buy “100 horses and other treasures.“
In 1339, a Venetian named Giovanni Loredanoto returned to Venice from China during the reign of Emperor Toghon Temür.
A tombstone with the name of Catherine de Villioni, daughter of a Dominici, who died in 1342 during the reign of Toghon Temür was discovered in Yangzhou.
Well-known master artists of the medieval times steeped the manuscripts like the one shown above in enchanting colors.
The Travelogue, “The Travels of Marco Polo” soon spread throughout Europe in manuscript form. It gave the curious Europeans in the Middle Ages craving to know more about the marvels of the Orient, the first comprehensive look into the inner workings of the Far East, including China, India, and Japan. Rarely have secular topics had such an intense echo.
The Travelogue is divided into four books:
Book One describes the lands of the Middle East and Central Asia that Marco Polo traveled through on his way to China.
Book Two describes China and the court of Kublai Khan.
Book Three describes some of the coastal regions of the East: Japan, Southeast Asia, Sri Lanka, India, and the East Coast of Africa.
Book Four describes some of the then-recent wars among the Mongols, and some of the regions of the Far North, like Russia.
No authoritative version of Marco Polo’s book exists. The early manuscripts differ much from one another. Also, inadvertent errors and discrepancies crept in during the process of copying and translating.
The published editions of the travelogue either rely on single manuscripts, or a blend of many versions. For example, the popular translation published by Penguin Books in 1958 is the handiwork of R.E. Latham, who blended several manuscripts together to make a readable whole.
A.C. Moule and Paul Pelliot based their 1938 English translation on a Latin manuscript found in the library of the Cathedral of Toledo in 1932, and is 50 percent longer than other versions.
Some published editions carry notes to clarify, as exemplified in the English translation by Henry Yule.
To date, approximately 150 manuscript copies exist in various languages.
After his release from prison, Marco Polo returned to Venice. He married and raised three daughters. During the next 25 years, he carried on the family business.
A 13th-century travelogue titled Livre des Merveilles du Monde (Book of the Marvels of the World) or Devisement du Monde (Description of the World) introduced Europeans to the geography of the Orient and the ethnic customs of its indigenous peoples.
The book described the travels of the Italian merchant traveler Marco Polo between 1276 and 1291, through Asia: Persia, China, Indonesia, Burma, Tibet, Ceylon (now Sri Lanka) and India, and his experiences at the court of Kublai Khan, the fifth Khagan (Great Khan) of the Mongol Empire. The book described Cathay (present-day China) in great detail and its abundance of riches. Though Marco Polo was not the first European to have visited the Far East, he still became famous after the publication of the book.
Marco Polo was born in Venice on September 15, 1254 to a wealthy Venetian merchant named Niccolò Polo. Marco’s father and his uncle Maffeo Polo being merchants had established trading posts in Constantinople, Sudak in Crimea, and in a western part of the Mongol Empire in Asia.
In 1264, the Polo brothers joined up with a diplomatic mission sent by Hulagu, the ruler of Il-khanate to his brother Kublai Khan, both grandsons of Gengis Khan. They reached the seat of Kublai Khan, the leader of the Mongol Yuan dynasty, in Dadu (present day Beijing, China) in 1266.
Kublai Khan, the Mongol Emperor, received the Polos well and expressed his interest in Christianity. He then sent them back to Italy with a Mongol named Koeketei as an ambassador to Pope Clement IV. They carried a letter from the emperor requesting the Pope to send 100 educated people to teach Christianity and western customs to his people. He also requested oil from the lamp of the Holy Sepulcher. The emperor also gave them the paiza, a golden tablet a foot long and 3 inches (7.6 cm) wide, to signify certain privileges and authority, allowing them to acquire lodging, horses and food throughout his dominion.
Koeketei left in the middle of the journey, leaving the Polos to travel alone to Ayas in the Armenian Kingdom of Cilicia. From that port city, the Polos sailed to Saint Jean d’Acre, capital of the Kingdom of Jerusalem.
Pope Clement IV died on November 29, 1268. The long sede vacante between the death of Pope Clement IV, and the election of a new pope delayed the Polos from fulfilling Kublai Khan’s request.
In 1269 or 1270, Teobaldo Visconti, then papal legate for the realm of Egypt suggested that the brothers return to Venice and wait for the nomination of the new Pope.
Niccolò Polo once again saw his son Marco, now a teenager, who had been living with his aunt and another uncle in Venice since the death of his mother at a young age.
In 1271, Theobald Visconti was elected as Pope Gregory X. He received the letter from Kublai Khan brought by the Polo brothers.
The Polo brothers left Venice on their second voyage to the Orient along with a 17-year-old Marco. Unable to recruit the 100 people that Kublai Khan had requested to teach his people, the Polos left with only two Dominican friars: Niccolò de Vicence and Guillaume de Tripoli. They set sail to Acre.
At Acre they joined a caravan of merchants travelling to the Persian port of Hormuz. Soon, bandits attacked their caravan using the cover of a sandstorm to ambush them. The marauding bandits killed many members of the caravan and enslaved the rest, but the Polos managed to escape to a nearby town.
Marco reveled in the adventure, but the two monks after getting a taste of the hard journey ahead of them, soon turned back for home.
When they reached Hormuz they wanted to sail straight to China, but the ships in Hormuz were not seaworthy, so they continued overland through the Silk Road.
The journey was challenging and at times they had to traverse harsh terrain. In what is now Afghanistan, Marco fell ill. He had to retreat to the mountains to recuperate from the illness.
Crossing the Gobi desert, proved long and, at times, arduous. Marco told later: “This desert is reported to be so long that it would take a year to go from end to end. And at the narrowest point it takes a month to cross it. It consists entirely of mountains and sands and valleys. There is nothing at all to eat.“
In 1274, three and a half years after leaving Venice, when Marco was about 21 years old, the Polos reached Kanbaliq or Dadu, the capital of the Yuan dynasty (present day Beijing). Kublai Khan who welcomed them into his summer palace known as Xanadu, a grand marble architectural wonder. The Polos presented the sacred oil from Jerusalem and the papal letters to the Mongol Emperor.
The Polos spent the next 17 years in China under the patronage of Kublai Khan. Niccolo and Maffeo were granted important positions in Kublai Khan’s Court. The Mongol Emperor took a liking to Marco, an engaging storyteller. Marco’s immersed himself into the Chinese culture and mastered four languages. He served as an official in the salt administration and made trips through the provinces of Yunnan and Fukien. At one stage, he was the tax inspector in the city of Yanzhou.
Marco Polo marveled at the use of paper money in the Mongol empire, an idea that had not reached Europe at that time.
Kublai Khan employed Marco Polo as a special envoy. He sent Marco to Burma, India, Tibet and other far-flung areas hitherto never explored by Europeans. Marco was promoted again and again for his work. He served as governor of a Chinese city. Later, Kublai Khan appointed him as an official of the Privy Council.
The Polos asked permission on many occasions to return to Europe, but Kublai Khan liked them so much that he would not agree to their departure.
In 1291, Kublai Khan entrusted the Polos with their last duty. It was to escort the Mongol princess Koekecin to her betrothed, the Il-khan Arghun of the breakaway state of the Mongol Empire in Persia, ruled by the Mongol House of Hulagu.
The Polos departed from the southern port city of Quanzhou with a caravan of several hundred passengers and sailors. They sailed to Sumatra, Ceylon and India. They visited Mylapore, Madurai and Alleppey in India. Marco Polo nicknamed Alleppey as the “Venice of the East.”
The journey was harrowing due to storms and disease. Many perished. By the time they reached Il-khanate in Persia in 1293 or 1294, only 18 people, including the princess and the Polos, were still alive. They came to know that Il-khan Arghun to whom the princess was betrothed had died. They left the Mongol princess Koekecin with the new Il-khan Gaykhatu. The Polos then moved to Trebizond . From there they sailed to Constantinople and then reached Venice in 1295. They had travelled almost 15,000 miles (24,000 km). The Polos returned to Venice with thier fortune converted in gemstones. In Venice, the Polos struggled to converse in their native tongue. Above all, they were unfamiliar to their family.
Father Tony Currer (41) leads Vatican’s first-ever cricket team. According to a released team list, seven Indians dominate the team and Father Curer is its only Englishman. Also, in the team are two Sri Lankans and one Pakistani. All members of Vatican’s Saint Peter’s Cricket Club are young seminarians training for the priesthood, many of them aged between 24 and 41.
Preparations for the cricket club began around a year ago due to the enthusiasm of Australia’s ambassador to the Holy See, John McCarthy, who said the initiative was an example of “sporting diplomacy”.
Pope Francis, born in Argentina is an avid football fan, but knows little about cricket. He blessed the Vatican’s “underdog” cricket team that will be facing a formidable Church of England XI during their maiden foreign tour to England dubbed “The Light of Faith tour“. The Holy Father signed a cricket bat, which the team will take with them to England.
The papal XI will play matches against chaplains of the British armed forces at Aldershot and the Royal Household Cricket Club at Windsor Castle, as well as two other games. The climax of the tour will be a showdown with a Church of England team in Canterbury on September 19, 2014.
The manager of Papal XI Father Eamonn O’Higgins, and “spiritual director” of the team, said:
“Realistically, we are the rank underdogs with a very outside chance, but that’s OK. None of us has played first class cricket. The boys have not had a lot of time to practice. What we hope for, above all, is a good match.”
The Vatican cricketers will be praying and playing during the eight-day tour of England organized by the Anglican weekly newspaper The Church Times and Kent County Cricket Club. They will be visiting several holy sites and raising money for the Global Freedom Network, which fights against modern slavery and human trafficking.
Father Jery Njaliath (36), a priest from Kerala said:
“We’re going over there to beat them, to play to the maximum. But we’ll certainly play in the spirit of the game.”
Father Tony Currer, the captain of Saint Peter’s Cricket Club said:
“Win or lose, the first cricket match in history between the Vatican and the Church of England will be an event to remember and to build on.”
On September 13, 2014, St. Peter’s XI (Vatican) won the first match of The Light of Faith Tour against the Chaplains of the armed forces played at Aldershot Army Cricket Ground. St. Peter’s XI (Vatican) won the match by 81 runs.
St. Peter’s XI (Vatican) 152/2 (20 overs)
Chaplains XI 71/4 (20 overs).
On September 14, 2014, in the 2nd match played between St. Peter’s XI (Vatican) Vs. St. Peter’s CC (Brighton), the Vatican team won the toss and chose to bowl first. St. Peter’s Vatican lost the T20 game to St. Peter’s Brighton.
St. Peter’s Brighton 168/6 (20 overs)
St. Peter’s Vatican 114/9 (20 overs)
In the third match of The Light of Faith tour played yesterday, September 14, 2014, St. Peter’s XI (Vatican) faced the Authors XI at Ascott House. It was a 30 overs match. The Authors XI won the toss and chose to bowl first. St. Peter’s XI (Vatican) won the match by 4 runs.
St. Peter’s 151 (29 overs)
Authors XI 147/4 (30 overs)
In the United States, July 14, is the feast day of Saint Kateri Tekakwitha. In Canada, the feast is celebrated on April 17.
Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.
Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.
Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village of Kahnawake, south of Montreal in New France, now Canada.
She was baptized as Kateri Tekakwitha at the age of 20. The name “Kateri” is derived from the French “Catherine”. She professed the evangelical vow of chastity and corporal mortification of the flesh.
Kateri Tekakwitha died on April 17, 1680, aged 24, at Caughnawaga, Canada. Her last words were “Jesos Konoronkwa” (“Jesus, I love you”).
It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.
In 1943, Kateri Tekakwitha was declared venerable by the Catholic Church, and was beatified in 1980 by Pope John Paul II. However, the Church needed a further confirmed true miracle to canonize her.
The miracle the Church wanted happened in 2006, when a five-year-old Seattle boy named Jake Finkbonner while playing basketball fell and cut his lip. Jake was in intensive care fighting a deadly flesh-eating bacterium that was cankering the skin on his face. Though the doctors tried various medications and surgeries, the infection on the little boy’s face continued to spread.
A local priest, Fr. Tim Sauer, knowing Jake was half Lummi Indian, asked his parishioners to pray to Kateri Tekakwitha to intercede for his recovery.
After three weeks, the infection stopped spreading and Jake recovered.
“I certainly believe in miracles,” said Dr. Hooper, one of the doctors who treated little Jake, while talking to CBC News, “It’s a different meaning for everyone. I’m just really happy when things work out well.”
Jake’s recovery was the proof that the Vatican needed.
On October 21, 2012, Kateri Tekakwitha was canonized by Pope Benedict XVI at Saint Peter’s Basilica.
At the end of 1679, Kateri fell ill. Her afflictions increased day by day. Whenever she was able to leave her cabin, she would go to the chapel and rest on the benches and pray, and when she could support herself she would kneel before the altar.
During the Holy Week of 1680, Tekakwitha’s health was failing overcome by migraine headaches, fever and severe stomach pains accompanied with frequent vomiting.
On Tuesday, April 16, 1680, her friends knew she had, but a few hours left to live. They and the villagers gathered at the longhouse. Kateri was too weak to be moved to the chapel. Father Chauchetière and Cholenec hurried to the longhouse. Father Cholenec gave her Holy Viaticum. Until then, carrying the Blessed Sacrament to a longhouse was unheard of in the village for it was the custom for the sick to be carried on a board of bark to the chapel.
In the morning of Holy Wednesday, April 17, 1680, Kateri’s illness became worse and Father Cholenec administered the last rites – Extreme Unction.
Kateri Tekakwitha died around 3 pm in the arms of her friend Marie-Therèse. Father Chauchetière reports her final words were: “Jesos Konoronkwa” (“Jesus, I love you”).
After her death, the people noticed a physical change in her. Father Cholenec later wrote:
“Then she had a slight spasm at the right side of her mouth. She died as if she was falling into a light sleep and we were for along time not certain of her death. Sometime before 4 o’clock, her face had suddenly changed and became in a moment so beautiful, smiling and white. Her face had an appearance of a rosy colour, which she never had and her features were not the same. I saw this immediately, because I was praying beside her and cried out for my astonishment. Her face was so scarred with smallpox from the age of four years old, and with her infirmities and mortification contributed to ruin her even more. And before her death she had taken a darken complexion. Her face appeared more beautiful than when she had been living. I will admit openly of the first thought, which came to me that Kateri might have entered into Heaven at this moment. After reflecting back in her chaste body a small ray of glory she had gone to possess.“
The day Kateri died, the villagers passed it with an extraordinary devotion. Kateri’s simple compatriots kissed her hands and passed the evening and stayed the rest of the night near her to admire her face that exuded devotion even though her soul was separated from her.
They placed her body in the coffin with a cross in her hands. They did not cover her face until she was buried because of the pleasure people had looking at her.
Appearances after death
In the weeks after her death Kateri Tekakwitha has been said to have appeared before three persons: Kanahstatsi Tekonwatsenhonko (her mentor), Wari Teres Tegaiaguenta (her spiritual companion) and Father Claude Chauchetière.
Kanahstatsi said that, while crying over the death of her daughter, she looked up to see Catherine “kneeling at the foot” of her mattress, “holding a wooden cross that shone like the sun“.
Wari Teres reported that she was awakened at night by a knocking on her wall, and a voice asked if she were awake, adding, “I’ve come to say goodbye; I’m on my way to heaven.” Immediately, she went outside, but saw no one; then, she heard a voice murmur, “Adieu, Adieu, go tell the father that I’m going to heaven.“
Chauchetière reported seeing Catherine at her grave; he said she appeared in “baroque splendour; for two hours he gazed upon her” and “her face lifted toward heaven as if in ecstasy.”
Chauchetière had a chapel built near the site of her grave.
The settlers of New France spoke in whispers that a saint had been living among them. The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. By 1684, pilgrims started coming to Kahnawake to honour Kateri Tekakwitha. Miracles were attributed to her intercession.
Kateri’s physical remains such as the crucifix she wore, the utensils she ate with, and even dirt from her grave, were all known to affect cures and were used as holy relics for healing.
Father Chauchetière was convinced that he had been in the presence of holiness. He told settlers in La Prairie to pray to Catherine for intercession with illnesses. He wrote the first of his many biographies of Kateri Tekakwitha in 1695. He was followed in 1696 by the equally prolific Father Pierre Cholenec. Through their writing, the legend of Kateri Tekakwitha, the Miracle Worker of the New World, reached across the sea to France and from there to the Vatican. Even the Jesuits in China and their converts, came to know about Kateri’s fame through Father Chauchetière’s writings. At least 300 books have been published in more than 20 languages on the life of Kateri Tekakwitha based on the accounts written by the two Jesuit priests who knew her.
The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. Her physical remains were sometimes used as holy relics for healing.
Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary. Religious images of Tekakwitha are often decorated with a lily and the cross, with feathers or turtle as cultural accessories. Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.
Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics have taken her to heart and identify themselves with her by portraying her in their art, and in their own traditional clothing.
Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.
The Canonization of Kateri Tekakwitha
After her death, Tekakwitha became an honorary yet unofficial patroness of Montreal, Canada, and Indigenous peoples of the Americas.
The process for Tekakwitha’s canonization was initiated by the United States Catholics at the Third Plenary Council of Baltimore in 1884. It was followed by the Canadian Catholics.
On January 3, 1943, Pope Pius XII declared her venerable.
She was beatified as Catherine Tekakwitha on June 22, 1980, by Pope John Paul II.
On December 19, 2011, the Congregation for the Causes of Saints certified a second miracle through her intercession, signed by Pope Benedict XVI, that paved the way for her canonization.
On February 18, 2012, Pope Benedict XVI decreed the canonization of that Tekakwitha. Speaking in Latin, he used the form “Catharina Tekakwitha” while the official booklet of the ceremony referred to her in English and Italian, as “Kateri Tekakwitha”.
Kateri Tekakwitha was canonized on October 21, 2012 by Pope Benedict XVI. In the official canonization rite booklet, “Catherine” is used in the English and French biographies and “Kateri” in the translation of the rite itself.
Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians.
I am a flower of Sharon, a lily of the valleys.
Like a lily among thorns, so is my friend among women.
– Song of Songs 2:1-2
July 14, is the feast day of Saint Kateri Tekakwitha, the first North American declared a Saint by the Roman Catholic Church, and the fourth Native American to be declared a saint after St. Juan Diego Cuauhtlatoatzin and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.
Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.
Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village, south of Montreal in New France, now Canada.
Kateri Tekakwitha died on April 17, 1680, aged 24, at Caughnawaga, Canada. It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.
Kateri Tekakwitha’s extraordinary life and reputation for piety have made her an icon to the native Roman Catholics of North America.
In 1943, the Catholic Church declared Kateri Tekakwitha as venerable. In 1980, Pope John Paul II beatified her, and on October 21, 2012, Pope Benedict XVI canonized her at Saint Peter’s Basilica.
According to one of her biographers, no other native American’s life has been more fully documented that of Kateri Tekakwitha. At least three hundred books have been published in more than twenty languages based on the writings of French Jesuit missionaries, such as Claude Chauchetière, Pierre Cholenec, and others who knew her personally.
Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary.
The fleur-de-lys is a heraldic symbol of the French monarchy. Four lilies are depicted in the flag of Quebec. The French associated Kateri with the lily.
It was Father Claude Chauchetière who first evoked the lily metaphor when he wrote,
I have up to the present written of Katharine as a lily among thorns, but now I shall relate how God transplanted this beautiful lily and placed it in a garden full of flowers, that is to say, in the Mission of the Sault, where there have been, are, and always will be holy people renowned for virtue.
Religious images of Tekakwitha are often adorned with a lily and the cross. Feathers and turtle are incorporated as cultural accessories.
Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.
Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics identify themselves with her by portraying her in their art, and in their own traditional clothing.
Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.
In Canada, the feast of Saint Kateri Tekakwitha is celebrated on April 17.
The Story of Saint Kateri Tekakwitha
Weskarini, an Algonquin tribe, known as Petite Nation des Algonquins (Little Nation of the Algonquin), lived on the north side of the Ottawa River below Allumettes Island (Morrison’s Island), Québec, New France. They had close associations with the Jesuit missionaries.
In March 1643, Jeanne Mance, a French nurse at the Hôtel-Dieu in Montréal took care of Pachirini Sachem Carolus, a wounded young Algonquin warrior. Sachem baptized on April 2, 1643, in Montréal by Father Imbert Duperon. He was given the Christian name of Charles. He lived in Montréal for some time with the two Jesuits of the post. Most of the Weskarini Algonquin became Catholics, being baptized between 1643 and 1650 by the Jesuits in Montréal and the rest later at Trois-Rivières. They settled in Trois-Rivières, setting up their village near the Fort there. While his fellow tribesmen left for Trois-Rivières, Charles Pachirini led the Jesuits to explore the shore that was later to become Laprairie (a Jesuit mission).
Prior to 1648, Charles Pachirini rejoined his people at Trois-Rivières and became the captain of the Christian Algonquins, even during the lifetime of his discredited predecessor Paul Tessouhat II, the chief of the Kichesipirini, or Algonquins of Allumette Island. He was given a Fiefdom in Trois-Rivières.
This was a time when the Iroquois were at war with the Algonquin.
Earlier, on October 18, 1646, near the village named Ossernenon also known as Gandaouge, Gandawaga and Caughnawaga in the Iroquois Confederacy in New France (present-day Auriesville, New York) the Iroquoi Mohawks killed Saint Isaac Jogues, a Jesuit missionary and threw his body in the St. Lawrence River.
Around 1652-1653, Mohawks of Ossernenon raided the town of Trois-Rivières and the Algonquin village of Sachem Charles Pachirini.
When the Mohawks attacked the area, the women and children sought shelter in the Fort while the braves joined the soldiers in repelling the attack. The raiding party killed many braves and soldiers defending the fort and the Indian village of the Weskarini. They also abducted French and Algonquin children and women. It became the norm to take the women and children of the defeated with them as prisoners and subsume them into their fold.
One of the abducted women Kahontáke (Meadow) or Kahenta also known as Tagaskouita, was an Algonquin, a member of the Weskarini Band of Sachem Carolus Pachirini. She had been baptized and educated among the French in Trois-Rivières. She married Kenneronkwa, an Iroquoi Mohawk warrior. Around 1656, Kahontáke gave birth to a girl at the Turtle Castle of Ossernenon, in the village of Ossernenonon on the banks of the Mohawk River. According to some authorities the child was born in the village of Gandaouge.
“Catherine Tekakwitha, so renowned today in New France for the extraordinary marvels that God has bestowed and continues to bestow through her intercession, was born an Iroquois in 1656 in a Mohawk village called Gahnaougé. Her mother, an Algonquin, had been baptized and educated among the French in Trois-Rivières. She was seized there by the Iroquois with whom we were at war at that time, and taken as a slave to their homeland. She lived there and after a little while was married to a native of the place, and had two children: a son, and a daughter, Catherine.” From Catherine Tekakwitha, Fr. Pierre Cholenec, S.J., Her Spiritual Advisor. (Translated by William Lonc, S.J., 2002)
During the years 1661 and 1662, the Mohawk suffered from a smallpox epidemic, the disease brought to the Americas by the Europeans. The disease devastated the village of Ossernenon, causing the death of most of the villagers. Kenneronkwa, his wife, and baby son succumbed to the disease. However, his daughter survived the catastrophe with damaged eyesight and pockmarks on her face. She was adopted by her father’s sister and her husband, a chief of the Turtle Clan, and raised as one of his daughters. The chief was a great foe of the Roman Catholic missionaries from France in the area.
Shortly afterwards, the survivors of the smallpox epidemic of the village of Ossernenon built a new village at the top of a hill, a mile or two west up the Mohawk River along its southern bank and called it Caughnawaga (“at the wild water”).
Because of her weakened eyes, the girl had trouble seeing in front of her, especially in the sunshine. Her uncle and aunts named her “Tekakwitha” meaning “she who feels her way ahead.”
Cricket is a game traditionally played in Rome only by anglophones, eccentric English aristocrats and immigrants from the subcontinent. However, on October 22, 2013, John McCarthy, the Australian Ambassador to The Holy See, Monsignor Sanchez de Toca y Alameda, undersecretary of the Pontifical Council for Culture, Father Eamon O’ Higgins, and Father Theodore Mascarenhas from India, met the journalists and announced the launch of Vatican’s Saint Peter’s Cricket Club.
Saint Peter’s CC is the brainchild of John McCarthy, Australian Ambassador to The Holy See. His son trained for the priesthood in Rome was frustrated by the lack of cricketing possibilities in the Vatican even though there is a significant number of people, mostly seminarians and clerics from cricket-playing countries who are keen to play cricket. McCarthy wanted something similar to the Clericus Cup – a soccer tournament among the religious colleges and seminaries of Rome.
Father Theodore Mascarenhas from India, the club’s chairman, an off-spin bowler, said:
“I think cricket will begin to speak a new language — perhaps Latin, coming into the neighbourhood of the Vatican and beginning to take its first baby steps. We have the expertise. We have the will to do things. And I’m sure we’ll start with our baby steps and we’ll go far ahead. … We hope to have ecumenical dialogue through cricket and play a Church of England side by September.”
In response to a suggestion that cricketing terms and field positions might be translated into Latin or Italian, John McCarthy was firm: “English is the language of cricket and will remain the language of cricket”.
Pope Francis, known for both intercultural and interfaith dialogue, is a known football enthusiast than a cricket watcher. He still supports the San Lorenzo football club of his native Buenos Aires. Father Mascarenhas said he believed the pontiff, as a “very open man”, would come to accept cricket.
Cardinal Gianfranco Ravasi, head of the pontifical council for culture, praised the launch of Vatican’s Saint Peter’s CC as a chance to celebrate the nobility of “true sport,” an “expression of inter-culturality” and a “dialogue between people”.
Ambassador McCarthy said: “It is certainly the case that the Holy Father has heard of cricket … as a sport that was played in schools conducted by his [Jesuit] order in Argentina.”
Father Eamon O’ Higgins said: “But I think this is something that goes in line with one of the objectives of Pope Francis, which is to reach out and not stay within our own security zone.”
The organizers hope this initiative for forging ties with teams of other faiths, eventually, would lead to interfaith activities involving cricket matches against teams from Buddhist, Hindu, Muslim, and Sikh educational institutions.
To begin with, the Vatican cricketers challenged their Anglican counterparts to play cricket at Lord’s Cricket Ground in St John’s Wood, London – the home of cricket. Ambassador John McCarthy said:
“It is hoped there will be a team of sufficient level that, for instance, in the next year they could play a team nominated by the Church of England. … It would be the dearest aspiration of so many of the cricketers here that that game take place at Lord’s.”
Monsignor Sanchez de Toca y Alameda, was not so optimistic. He quietly said the Vatican would try to put together a team which could “lose with dignity” against the English. “I think they’re very strong,” he added.
Responding to the Vatican’s proposal, Mark Rylands, suffragan bishop of Shrewsbury and a keen cricketer, said:
“I am delighted to hear of the formation of Saint Peter’s Cricket Club and look forward to welcoming them to England as brothers. We do not have a national team at present, but I’m confident that it will be possible for an annual fixture to be played in the spirit of ecumenism. To that end I hope we can keep any sledging to a minimum and that neutral umpires will not be necessary.”
On December 20, 2013, the Church of England formally took up Vatican’s challenge to settle scores on the cricket pitch almost 500 years after their split with the Vatican. Justin Welby, the Archbishop of Canterbury, head of the 80-million strong worldwide Anglican communion, accepted the challenge through his representative to The Holy See and Director of the Anglican Centre in Rome, Archbishop David Moxon, from New Zealand.
Archbishop Moxon said the match would be held at Lord’s in September 2014 after the Anglicans formed a team of amateurs from Lambeth Palace, the residence of the Archbishop of Canterbury, and nearby theological schools.
When asked if a combination of sports diplomacy and inter-religious dialogue could help improve relations between the two Churches, Archbishop Moxon said:
“It will introduce a conversation piece all over the world whenever Catholics and Anglicans get together. … I think it can only do good and increase the bonds of affection we have for each other.”
Father Eamonn O’Higgins, the organizer of the Vatican cricket team, gave Archbishop Moxon the ball that will be used in the match.
A league composed of best players among priests and seminarians from countries with a cricket tradition – Australia, Bangladesh, England, India, New Zealand, Pakistan, and Sri Lanka – form the Saint Peter’s Cricket Club.
The Vatican team will wear the official white and gold colours of The Holy See and their jackets will have two crossed keys – the seal of the papacy,
Brother K.K. Joseph, an Indian who trained a number of future test players while they were in schools run by his religious order in India will coach the Vatican team.
Saint Peter’s CC has already organized trial matches. It aims to have a Twenty20-style tournament between all the pontifical colleges of Rome. A pitch near Ciampino airport on the outskirts of the city has been made available.
While Saint Peter’s CC is currently men only, the organizers are also on the lookout for Indian, Pakistani or Sri Lankan nuns, who have played cricket before, in order to form a women’s cricket team.