THE COMPASSIONATE PASTOR

JULY 2014

Editorial Board Contents

Managing Editor 1. Editorial 3

2. Liturgical Contribution of Msgr Raymond F C

Sr M Wilberta, BS
Mascarenhas
- Rev Fr Ronald Serrao 5
Chief Editor
3. Servant of God Raymond F C Mascarenhas:
Sr M Lillis, BS A Virtuous Man
- Sr Sahana, BS 14

4. A New Home for our `Saint in the

Making`Servant of God Mgr Raymond F C
MEMBERS
Mascarenhas
- James D`Souza 22
Rev Fr Joseph Martis 5. Mgr Raymond F C Mascarenhas: A Man of

Mr Ivan Saldanha Prayer

- Rev Fr Leo Lasrado 24
Mr Edmund Frank
6. R F C Mascarenhas as a Model Shepherd
Sr Miriam, BS from a Biblical Perspective
- Sr Santosh, BS 31
Sr M Jessy Rita, BS
7. Face to Face with Arthur Rasquinha: an
Sr M Virginia, BS
Interview
Sr Mary Naulak, BS - Sr Lillis, BS 40

8. Favours Received 43

9. Book Review 45
 INSPIRING SAYINGS OF
THE SERVANT OF GOD
RAYMOND FC MASCARENHAS

Á My vocation is the second greatest grace given to me

after Baptism.
Á God sends us at times humiliations, sickness,
accidents, failures in our work. Disappointments,
misunderstandings are the means sent us by God to
acquire humility.
Á Do everyday some act of humility.
Á Order and neatness help interior calm and peace.
Á Every soul we send to heaven by our prayer and good
works, will pray for us and thus we will have them
as our advocates.
Á Charity supposes constant self-denial.
Á Devotion to Mary consists in the imitation of her
life and her virtues and in having an unbounded
confidence in her.
Á Let us not be proud of our talents, but be humble in
using them.
Á Wherever God places man in His providence, that
place is the best for him.

2
 EDITORIAL
Mgr RFC Mascarenhas: A Spirit Filled Evangelizer
The Apostolic Exhortation Evangelii Gaudium
by Pope Francis, concludes with the chapter ‘Spirit
filled Evangelizers.’1 The Holy Father defines the term
‘spirit filled evangelizers’ as evangelizers who are
fearlessly open to the working of the Holy Spirit. The
Pope assures that the Holy Spirit grants persons courage to proclaim
the newness of the Gospel with boldness in every time and place, even
when one meets with opposition. In this document, Pope Francis
epitomises the qualities of a spirit filled evangeliser. Such dynamic
evangelizers have been very much present in Mangalore Diocese and
according to me Mgr RFC Mascarenhas stands tall among them.
Mgr Raymond was a missionary priest filled with zeal and zest all
through his priestly ministry beginning from 1900 until he left for his
eternal reward in 1960. The newness and radicalism of his mission never
faded away even in his old age. To cite an example, in the year 1960, at
the age of 86, in the same year of his death he had translated fifteen
mysteries of our Blessed Mother from Latin into Konkani.2 He was
fearlessly open to the guidance of the Holy Spirit and took up ventures
for the Lord and His people that others would not dare to dream. The
newness of the Gospel that he proclaimed a century ago retains its
fragrance even till this day. The parishes which he had started are
abounding with life. Bethany, the Congregation that he founded 93 years
ago to be the apostolic arm of the Mother Church is putting forth new
branches year after year in different countries. Truly, Fr Cedric Prakash
S.J., the director of ‘Prashanth‘ in Gujarat and Mgr Raymond’s great
grand nephew is quite right in describing the acronym ‘RFC’ as Radical,
Fearless and Committed.
The articles in this issue, illuminate the Servant of God, Raymond
Mascarenhas as a spirit filled evangelizer. Rev Fr Leo Lasrado’s article,
accentuates the statement of Pope Francis that spirit filled evangelizers
are evangelizers who pray and work. He points out that Mgr Raymond
1
Pope Francis, Evangelii Gaudium , 189 (Apostolic Exhortation Promulgated on 24 November, 2013).
2
Cf Bethany Generalate Archives, Mangalore.

3
prayed unceasingly which made him an effective spirit filled evangelizer.
While expounding the liturgical contribution of Mgr Raymond FC
Mascarenhas to make liturgy the source of Christian life, Rev Fr Ronald
Serrao underscores the fact that Mgr Raymond desired to make liturgy
the primary source of holiness to the people and the members of the
Congregation he founded.
In his writings on spirit filled evangelizers in the Apostolic
Exhortation, Pope Francis reminds us that the situations will not always
be easy and conducive towards evangelization. He exhorts us to learn
from the saints who have gone before us, who confronted the difficulties
of their own day.3 The shepherding care of Mgr Raymond Mascarenhas,
illustrated by Sr Santosh enunciates the commitment and enduring spirit
of the Servant of God Raymond Mascarenhas who was ready to lay
down his life to bring Good News to people after the example of his own
Patron, St Francis Xavier.
Drawing our attention to the purity of motivation that a spirit filled
evangelizer should have, Pope Francis exhorts that the ultimate reason
and meaning behind all we do must be the glory of the Father which
Jesus sought at every moment of his life.4 Sr Sahana’s article echoes
the single-mindedness of the Servant of God whose life exuded the
fragrance of virtues he practiced inspired by the axiom ‘all for the glory
of God’. Mr James D’Souza, an octogenarian, expresses his sentiments
of joy for giving due honour to the Servant of God by the sisters and the
people of God by shifting the mortal remains to a new tomb in Bendur
Church. The interview of Sr Lillis with Mr Arthur Rasquinha reflects the
spiritual power of a spirit filled evangelizer in transforming the lives of
the ordinary people and making them evangelisers in turn.
Though I personally did not have the opportunity of seeing this
spirit filled father of ours, his charism that we share impels me, to
proclaim the joy of the Gospel.
Sr. Lillis BS

3
Pope Francis, Evangelii Gaudium, 192.
4
Pope Francis, Evangelii Gaudium, 196.

4
 LITURGICAL CONTRIBUTION OF MSGR
RAYMOND F C MASCARENHAS
Rev Fr Ronald Serrao
The Second Vatican Council (1962-1965) desired that liturgy be
the source and summit of Christian life.1 That is why, it proposed the
active participation of the people in the mystery of Christ so that it
became the indispensible source to derive the true Christian spirit.2 The
purpose of the liturgical reform was to bridge the divine and the human.
Much has been achieved in the Church because of the new liturgical
direction of the Council and we do feel that liturgy has brought people
closer to God. It is amazing that Msgr Raymond Mascarenhas (1875-
1960), the founder of the Congregation of the Sisters of the Little Flower
of Bethany, though went to his eternal reward a few years before the
Council, had anticipated the liturgical reform of the Council in his own
way. Perhaps he was influenced by the thoughts of the liturgical
movement that had prepared the Church for the liturgical reform.3 But
this was possible only because he was able to sentire cum ecclesia and
also desired to make liturgy the primary source of holiness to the people
and to the members of the Congregation he founded. Here below, I
wish to highlight his contribution to make liturgy the source of Christian
life in facilitating the local church with the spirit of liturgy by providing
her with the biblical, liturgical, namely prayer and singing and the
devotional texts.
1. Biblical Texts
The Bible has been the first and the basic book of liturgy. Right
from the beginning, the proclamation and the explanation on the word
of God (the homily) were part and parcel of the liturgy (Acts 2, 42-44).4
Though the word of God was proclaimed in the early Church in Greek
1
Vatican II, Constitution on the Sacred Liturgy, n. 10..
2
Vatican II, Constitution on the Sacred Liturgy, n. 14.
3
Liturgical Movement was an awakening on the part of some enlightened theologians led by the
Benedictine monks to make liturgy the source of Christian living since it had become more a ritual
than a reason for spirituality. The movement led by the monks and theologians attained a pastoral
and finally an official character during the pontificate of Popes Pius X and XII. One of the points of
liturgical movement was vernacular liturgy which was not officially favored or permitted up to the
Second Vatican Council in 1963. However, there were attempts made here and there, to translate
the liturgy into vernacular so that all those who could read were to follow the prayer texts in the
vernacular as the priest was saying them in Latin. There were some bi-lingual Missals printed in
this connection, even in Konkani edited by Msgr Sylveter Menezes, a priest of the diocese of
Mangalore.
4
Justin Martyr, Apologia I, chapter 67. For the English text see Catechism of the Catholic Church , n.
1345.

5
and later in Latin, the Medieval and the later Church failed to make it
speak to the faithful by not translating it into the language of the local
churches. Besides, there was a positive attempt to keep the Bible away
from the faithful lest there were misinterpretations of the biblical
passages. But the liturgical movement of the nineteenth and twentieth
centuries, as well as the desire of many biblical scholars to make the
word of God accessible to the people, led to the translation of the Bible
in native languages. Though during the Mass the biblical readings were
read in Latin and the celebration of the sacraments had no place for the
biblical reading, the translation of the Bible created a deep love among
the educated faithful for the word of God.
Knowing well the thirst of the people for the word of God, Msgr
Mascarenhas attempted the translation of the Four Gospels in1949.5
We must admit that he was not a biblical scholar. But his love for the
word of God did not stop him from taking up the noble work with
commitment and single minded devotion. Finally, he translated the entire
New Testament and the same was published in 1952.6 Victor Rosario
Fernandes, the bishop of Mangalore (1931-1955), commending his great
work of translation wrote:
The Church desires that the great book, that we call the Holy Bible,
written under the inspiration of God and guidance of the Holy Spirit,
be translated in every language so that all are able to read it. But
we must know that this task is very hard. It is not easy to understand
many things written in the Bible. Besides the lack of terminology in
Konkani language, makes the translation of such a book of depth
still difficult. I appreciate and thank Msgr Raymond Mascarenhas
for taking up such a difficult task and see to its completion with
immense patience, earlier the Four Gospels and now the entire
New Testament. As some of the enemies of the Church mislead the
faithful with truths that are written in the Holy Bible, it is my ardent
desire that this book will enable our people to know the truth. It is
my wish that God grant Msgr Mascarenhas the reward for his
relentless efforts.7
Besides the New Testament, Msgr Mascarenhas attempted the
translation of some of the books of the Old Testament. But unfortunately
5
Raymond Mascarenhas (ed), Havn Watt, Soth ani Jivith –Char Vangel, (Mangalore: Mulky Press,
1949).
6
Raymond Mascarenhas (ed ), Amchea Somiya Jezu Christacho Novo Testament (Mangalore,
Prakashalaya, 1952).
7
Bishop Victor Fernandes, Preface Amchea Somiya Jezu Christacho Novo Testament, on 27th September
1952, 1.

6
he could not complete much, except the book of the Psalms in full. We
have the manuscript of the book of Prophet Ezekiel in part, a part of
Prophet Isaiah, especially the first 7 chapters, the book of the Proverbs
without chapters 6-9 and the verse of chapter 10 and the first chapter
without the last verse, 30 of the Book of Genesis. Perhaps he was too
old to continue the work!
The season of Lent is a season of conversion and grace with choice
scripture readings of the Mass. Since the Mass then was in Latin and
the people could not follow the readings, he attempted to translate the
readings of Lent found in the Missale Romanum, into Konkani so that
those who could follow the readings may benefit as the priest read to
them in Latin. He also rendered the readings into Konkani for the Common
of the Saints, Votive Masses, for the twelve feasts of Blessed Virgin
Mary and nineteen saints including the Solemnity of St Joseph.
Msgr Mascarenhas by translating several texts from the Bible and
the Missal opened the treasure to the people of God so that they are
nourished by it. Thus, he anticipated the desire of the Second Vatican
Council in a smaller way. 8
Msgr Mascarenhas was a renowned preacher. His homily on the
occasion of the Diocesan Eucharist Congress in 1938 brings out his love
and devotion to the Blessed Sacrament.9 His homily manifests his
familiarity with the word of God and his skill in making the word of God
a source for reflection and devotion to the great Sacrament of the altar.
2. Liturgical Texts
Liturgical texts, for prayers and hymns for the celebration of Mass
and the sacraments are the veins of liturgy. Well, during Msgr Raymond’s
time, the liturgy was in Latin and the vernacular liturgy was a concession
given by the Second Vatican Council only in 1963.10 But, he loved liturgy
and did everything possible to celebrate liturgy with needed reverence
and decorum.11 He celebrated the Mass with such devotion, that it edified
the people.12 Mr Alex Pais, an advocate of the High Court of Mumbai,
having participated in the Mass of Msgr Raymond at Udyavar, while he
was the Parish Priest there, recalls:
8
Vatican II, Constitution on the Sacred Liturgy, n. 50.
9
For the text of the homily see, How Great A Sacrament, A Souvenir of the 104th Priestly Ordination
Anniversary of Msgr R.F.C. Mascarenhas (Mangalore: Bethany Generalate-Bendur, 2004).
10
Vatican II, The Constitution on the Sacred Liturgy, Ns 36, 54 and 63. .
11
The celebration of liturgy requires sacred space with art and architecture. Msgr Raymond constructed
two Churches, Udyavar and Bendur, to this purpose and enabled the faithful to celebrate the
mystery with devotion.
12
Sr Esuria, one of the Bethany Sisters writes: He drew all his power and strength from the Eucharistic
Lord. In fact, he loved the Mass every moment of his life” See M. Theresine and M. Esuria B. S.,
Reminiscences, (Mangalore: Bethany Generalate, 2009) 25.

7
 ‘‘Years ago I happened to be at Udyavar for a few days. I had not
met Fr Mascarenhas before that…He was young then…I went up to
Sunday Mass. The celebrant at the altar was saying his Mass with
such unction, such deliberation and such absorption that the picture
is still before me. No other priest at the altar since has produced on
me an impression akin to it. People there spoke highly of their parish
priest.’’13
We must note that during the time of Msgr Raymond there was a
movement for vernacular liturgy so that the Mass prayers may be
understood by the people. In fact, Msgr Raymond attempted the
translation of a few Mass prayers (Collecta, Super Oblata and Post
Communionem) of Ash Wednesday, the Thursday, Friday, Saturday after
Ash Wednesday, First Sunday of Lent, and Monday and Tuesday of the
same week. These translations being faithful to the Latin texts, indeed,
must have enabled the faithful to follow what the priest was praying in
Latin. We must know that the translation of liturgical texts then was
something new and the skill for translation was limited. But for venturing
something new and anticipating the liturgical reform of the Council,
Msgr Raymond deserves our appreciation and salute.
Death for a Christian is not the end of life but a door to eternal life.
That is why, funeral liturgy is important. But given the spirit of the time,
it was celebrated in Latin and hardly any one understood the significance
of it. Therefore, Msgr Raymond translated the funeral rites of Adults
and Children, into Konkani printing Latin text in the left and Konkani
texts in the right pages of the book. The book also had the Office of the
Dead and the Office for All Souls, 2nd November.14
Liturgical catechesis is known in the early Church to prepare the
candidates for the reception of the sacraments, especially for the
sacraments of Christian Initiation, namely Baptism, Confirmation and
the Eucharist. The liturgical history records the great bishops of the
early Church like Ambrose, Augustine, John and Cyril of Jerusalem in
this area. The Council of Trent and the Second Vatican Council too
emphasized liturgical catechesis so that the pastors and faithful could
celebrate the mysteries of faith worthily.15 Msgr Raymond was earnest
about his priestly ministry. We have the text of his catechesis to the
First Communicants at Our Lady of Milagres, Kallianpur, while he was
Assistant Parish Priest. The content of the catechesis proves his zeal
and responsibility:
13
Alex A. Pais, “Rev RFC Mascarenhas: An Appreciation of Msgr RFC Mascarenhas”, 22nd December
1949, Bethany Generalate Archives, Mangalore.
14
Raymond Mascarenhas (ed), Morn Korchi Rit ani Melleancho Office (Mangalore, St Joseph’s Seminary,
1950).
15
Vatican II, The Constitution on the Sacred Liturgy, Ns 18, 19, and 52.
8
Some of Fr Raymond’s Works

9
 …Come my children, Jesus invites you, yes within eight days, you
will go to him or rather he will come to you; he will make you sit on
his lap, he will embrace you, he will kiss you, as a mother gives
milk to his children, he will give you his blood, his flesh.
But how will you go to him? Will you go with dirty clothes? This
does not matter, he knows that you are poor but he sees your soul
with how many sins it is filled. Will you go with this soul? When you
go to him your soul must be filled like a glass of clean water, so
clean! Like a flower, so beautiful, so warm. Like a lighted lamp, so
shining. How beautiful was your soul, when the priest poured over
it the waters of baptism!
…From venial sin to venial sin, you got companions. You escaped
the eyes of your parents, you learnt bad before you learnt good.
You were ashamed, at last you sinned. You turned against God, you
became his enemy, you left his house…you became a devil…
The literary style of the above text resembles the pro-catechesis of
Cyril of Jerusalem.16 It is a useful liturgical material for catechesis for
children and can serve as model even today!
The Divine Office is the prayer of the Church and it is mandatory
for priests and religious. Based on this prayer and in addition to the
Canonical hours, the Little Office of Our Lady developed in the Middle
Ages, became popular among the monks and even lay people, on some
Marian feasts and Saturdays. Msgr Raymond, being a promoter of Marian
devotion, translated the Little Office into Konkani and encouraged the
laity to say this Office in families on Marian feasts and on Saturdays.17
16
Cyril, who lived in the middle of the Fourth century, was the bishop of Jerusalem. He has six
lectures to the candidates for baptism which are highly valued and studied even today. For the text
of the catechesis see; St Cyril of Jerusalem’s Lectures on Christian Sacraments – the Pro-catechesis
and the Five Mystogogical Catechesis, F. L. Cross (Ed.), (New York: St Vladimir’s Seminary, 1986).
17
Raymond Mascarenhas, Daktto Office, Bbhagevonth Avonkar Moriecho (Mangalore: Codialbail Press,
1949). See also the Preface of the author, 9.
The Little Office of the Blessed Virgin Mary probably originated as a monastic devotion around the
middle of the eighth century. Peter the Deacon reports that at the Benedictine Monastery of Monte
Cassino there was, in addition to the Divine Office, another office which it is customary to perform
in honor of the Holy Mother of God, which Zachary the Pope commanded under strict precept to the
Cassian Monastery. The Little Office of the Blessed Virgin Mary is a variation of the Common of
the Blessed Virgin Mary in the Liturgy of the Hours (Divine Office). It may have originally been put
together to be prayed in connection with the Votive Masses of Our Lady on Saturday. By the
fourteenth century the Little Office was obligatory for all the clergy. This obligation remained until
St. Pius V changed it in 1568. Women’s congregations and Third Orders often made it mandatory
for their members to pray the Little Office. Minor revisions of the Office occurred in the twentieth
century, most notably in 1910, as part of Pope Pius X’s liturgical reforms. The most significant
change made by the pontiff was the shortening of the numbers of psalms recited at Lauds from
seven to four (excluding the canticle). In the reforms following the Second Vatican Council, the
Little Office was overshadowed by the revised Liturgy of the Hours. The Little Office was not
officially revised after the Council, as many Congregations abandoned it in order to adopt the
Liturgy of the Hours.
10
 Msgr Raymond, being a musician, translated several liturgical and
devotional hymns from Latin into Konkani and composed a few hymns in
Konkani so that the faithful participate in the liturgy actively. Good
many of his hymns have been published in the diocesan hymnal. 18
He also translated some of the hymns of the Breverium Romanum into
Konkani.19
3. Devotional Texts
Devotions to Jesus, Our Lady and the saints have been an integral
part of the Catholic Church and its worship. Even the Second Vatican
Council has acknowledged their positive complementary dimension of
the devotions to liturgy and the contribution to daily Christian living.20
But Msgr Raymond lived at a time devotions played a major role in
shaping Catholic faith and identity. Since the liturgy then was in Latin,
simple people did not understand much of it. Given the understanding
of the time that liturgy was a ceremony done by the ordained, the
participation of the people in it was limited, even nil. That is why, people
loved devotions which were in their native language and they could
participate in them without much difficulty. In fact, the Catholic Church
in the early twentieth century was a house of devotions.
One of the most loved devotions of the time was to the Blessed
Sacrament. Msgr Raymond loved it and fostered it everywhere he went
with zeal and care. Fr John Cornelio, the then Assistant Priests of Derebail
Parish, bears witness to his devotion to the celebration of the Mass and
to the Blessed Sacrament and states: “His deep devotion to the Blessed
Sacrament manifested itself especially at Mass. Never in a hurry, feeling
what he says and giving expression to almost every word, both to the
prayers at Mass and to the reading of the epistle and the Gospel. He
was at his best, when there arose an opportunity of giving public honor
to our Lord in the Blessed Sacrament.”21
He taught people to respect and honor the Blessed Sacrament while
it was being carried in public procession. Sr Gertrude, one of the founding
18
See Sembor Kanthigo, (Mangalore: Codialbail Press, 1987), 21st Edition. Some of the hymns attributed
to him, a few translations from Latin, are: Jesu Swadeek Udas Tuzo, Ye Tu Bhachaveche, Vorthia
Tor, Ha, Kasale Vhall, Kalza tum Pett Somoddthichi, Jesu Kurov Avonkarimcho.
19
Some of the hymns are: Jesu Amuruuk Amcha (Jesu Dulcissime de Throno gloriae), Deva mujea
tuzo havn mog kortha (O Deus ego amo Te), Jesu Sodvonddar Monxiancho (Jesu Redemptor
Ommnium), Suriacho Udev thavn (O Solis Ortus cardine), Jesu Tum Rai Achoriyancho (Jesu Rex
admirabilis).
20
Vatican II, The Constitution on the Sacred Liturgy, n 13.
21
John Cornelio, An Article on Msgr RFC Mascarenhas, 18th November 1949, Bethany Generalate
Archives, Mangalore.

11
members of the Congregation of Bethany Sisters, testifies his love for
the Blessed Sacrament as follows:
His devotion and love for the person of Jesus was visible in the
training he gave to the Sisters in organizing processions of the Blessed
Sacrament at Bendur Parish, making banners with suitable words, hymns,
other decorations on either side of the route of processions, organizing
of the adoration of the Blessed Sacrament in turns by different groups
etc. He insisted on order and discipline while children and adults led to
the Communion table devoutly and methodically.22
Devotion to the Sacred Heart was one of the trademarks of the
Catholic Church and it was popularized by Jesuits all over the world.
Msgr Raymond studying for priesthood under the Jesuits at St Joseph’s
Seminary, Jeppu, was indeed inflamed by this noble devotion which he
promoted right through his priestly ministry. The Little Office of the
Sacred Heart of Jesus was one of the ways to experience the love of the
Sacred Heart. Having tuned to the love of Jesus, Msgr Raymond wanted
to set the hearts of many with the divine love. That is why, he translated
the Little Office into Konkani and encouraged the members of the
Bethany Congregation and the people to recite it on Fridays.23 He also
wrote “An Act of Consecration of Bethany to the Sacred Heart of Jesus”.
Msgr Mascarenhas fostered devotion to Our Lady by celebrating
her feasts and preparing the people for them in a spiritual way. The
Gospel verse Ecce Ancilla Domini became the motto of the Bethany
Congregation and that directed the spirituality of the sisters. He promoted
devotions like the Rosary, the Angelus, Litany of our Lady, and the
devotion to the Seven Sorrows of Mary.24 Saturdays have been days of
Our Lady since the Medieval days and a votive Mass to Mother Mary on
that day was normal. We have noted already that he translated the
prayer texts for the same and a few hymns too so that Saturday truly
became Marian. Besides, he also wrote Marian Reflections in Konkani
for all Saturdays of the year –January to December – five each for a
month to make Mary known and loved by ordinary people.25 These
22
M. Bertha, Msgr Raymond: A Mystic and a Prophet (Mangalore: Bethany Publications, 2007), 29- 30.
23
The texts of the prayers and hymns are from Fr. Eudes, Fr. Gallifet and Fr. Croiset the champions
of the devotion to the Sacred Heart of Jesus. Msgr Raymond rendered the Office into Konkani from
Latin.
24
He used to tell the Sisters that they should recite the Rosary when they feel weary of life’s problems.
See, Violette D’ Souza, Unless the Seed Die (Mangalore: Bethany Publications, 2010), 71.
25
Raymond Mascarenhas, Moriechea Payamkodde - Godibhor Sonvaranchea ani Festanmcha Disamni
(Mangalore, St Aloysius College, 1954).

12
reflections are simple, biblically based and enable the people to journey
through various feasts and Marian months. As he writes in the preface:
“They are meant to be read at homes after the evening prayers in order
to cultivate love and honor to Mother Mary, but also to obtain her
blessings on our families, especially on the children”.26 Yes, these two
minutes reflections concluding with poetic verses reflect the sentimental
Mariology of the time and do make people love Mary and her son Jesus,
Our Lord.
Marian devotions of that time knew several forms and one of them
was Acts of Consecration to Mary, under her different titles. Msgr
Raymond composed one for “an individual and family consecration to
the Immaculate Heart of Mary” in English, perhaps for educated people.
That goes to prove that he cared also for the spiritual life of the educated.
He also wrote “An Act of Consecration of Bethany to the Most Pure
Heart of Mary”. He translated some of the popular devotional hymns
into Konkani.27
Conclusion
Msgr Raymond Mascarenhas’s contribution to liturgy in terms of
catechesis and in the area of biblical, liturgical and devotional material
is immense. His love for liturgy is without measure and his commitment
in making the worship of the Church known and loved by people is
laudable. What the Second Vatican Council expected from the pastors
that they “with zeal and patience” promote liturgical instruction to the
faithful and their active participation in the liturgy, Msgr Raymond
practiced it, much before it was put in black and white in the Constitution
on the Sacred Liturgy, Sacrosanctum Concilium.28 It is a matter of regret
that much of his works have remained unknown and unpublished which
have a great value if someone takes up research in this area. However,
all that we have in print and in manuscript is more than enough to
admit the fact that he made liturgy, a source and summit of his priestly
ministry and spiritual life.

26
Raymond Mascarenhas, Moriecha Payamkodde, Preface.
27
They are: Soglea Sokthin Tujea, Yeya tor Angeamno, Sokkod Sangtha Melleam, Maye Mmuje Bhov
Mogall, Avonkar Raniye Dabhozamche, Ha dixtt Sobith!...
28
Vatican II, The Constitution on the Sacred Liturgy, n 19.

13
 SERVANT OF GOD RAYMOND F C
MASCARENHAS: A VIRTUOUS MAN
Sr Sahana BS

Introduction
A virtue is a permanent power that we have, by which we learn to
do good and avoid evil. Faith, hope, and charity are supernatural virtues
given to us by God. There are other virtues that we must acquire by
practice. The four main ones are prudence, justice, temperance, and
fortitude. They are called the cardinal virtues because all of our good
actions depend or “hinge” upon them. What influence do the virtues
have on the person? The theological virtues of faith, hope and charity
“adapt man’s faculties for participation in the divine nature” and “directly
relate to God. They dispose Christians to live in a relationship with the
Holy Trinity,” and have as “their origin, motive, and object” in the Triune
God (CCC 1812). In other words the virtues are “infused by God into the
souls of the faithful to make them capable of acting as His children and
of meriting eternal life, “and thus are” the pledge of the presence and
action of the Holy Spirit in the faculties of the human being” (CCC 1813).
This is very much true in the life of the Servant of God Raymond F C
Mascarenhas a pious, holy and dedicated man who lived in his life both
theological and cardinal virtues.
The Servant of God Raymond F C Mascarenhas was a humble man
who became outstanding not because he was famous, or powerful or a
founder of the Congregation, but because he lived a virtuous life. From
the tender years of his youth, he was moved by a certain instinct and a
supernatural zeal to dedicate his whole life to the service and greater
glory of God. His faith in God, hope in the divine providence and charity
towards the other, made him more virtuous and zealous to serve and
love God. It is stated that without examples, without imitation, there
can be no human life, no virtue, and no holiness. The elementary
activities of fashioning a clay pot or sculpting a statue have their
beginning in the imitation of what others do. The idea of acquiring
virtue by imitating noble examples was a simple yet profound truth,
acknowledged by all. In the Gospels, Jesus conscripts living persons as
examples: a certain poor widow who offered a farthing, Mary of Bethany
who chose the better part, the Centurian whose slave was at the point
of death; and of course, he tells stories and parables, sometimes ending
14
with the words “Go and do likewise” (Lk 10: 37). Of the several paths
that lead to virtue, the broadest and the most promising is the way of
imitation. Mgr Raymond was determined to imitate our Lord and Master
and model his own life on that of the Lord. In this article therefore, I
shall try to highlight a few insights culled from the life of Mgr Mascarenhas
to show how he lived a virtuous life all through his life and became an
inspiration to all Bethany Sisters and others.
His Life of Faith
For the Servant of God Raymond, everything was desired and
everything was done in the light of faith. Faith throws light on our path
and leads us to the truth. Mgr Raymond’s whole life was guided by a
living and active faith. Raymond’s family, in particular, his parents Lazarus
and Joanna were instrumental in his faith formation. They were
outstanding for their deep Christian faith, expressed not only in worship
but in private prayer and family devotion. All the Christian virtues were
instilled in him by his good parents. Mgr Raymond followed their example
from a very tender age and grew up in faith and trust in the Lord. He
nourished his faith by constantly engaging himself in prayer. During the
day, in particular towards evening, in fact he was in conversation with
God. In his exhortation on prayer, he invited the sisters of his Congregation
to say often “Lord help me; I am weak but if you help me, I will become
strong and will be able to pray.”1 He was permeated with a spirit of faith
in God almighty. In faith, he always came to accept the mysterious will
of God, giving himself without reserve, in good times and bad.
He was a priest absorbed in the supernatural realities and he infected
all with his faith, radiating it to those who approached him. He did the
Lord’s will each day in whatever situation he found himself. He accepted
whatever happened to him as a gift from the hands of God. In the face
of the endless cares and anxieties of life, he never let anything turn him
aside from striving and aiming to please God and to work for His glory
for which nothing, aided by God’s grace, seemed too laborious, or difficult,
or beyond human strength. He was found praying for long hours before
the Blessed Sacrament. His life of asceticism and great zeal for souls
were special traits of his personality. Through the constant practice of
self-sacrifice he attained the heroic virtue of conformity to the will of
God.2 He shared personal relationship with Jesus Christ by spending
1
Bertha, From the Lips of the Founder, 1996, 50.
2
M Lillis and M Miriam (eds.) To You My Daughters: Personal Letters of the Servant of God Raymond
F. C. Mascarenhas to the Members of the Congregation of the Sisters of the Little Flower of
Bethany, 2008, 11.

15
much of his time in prayer and in spiritual exercises. Mgr Raymond had
a great admiration and devotion towards saints. He endeavoured to
grow in holiness. Therefore, in his exhortation to Bethany sisters he
opined, “Let us look at the inhabitants of heaven. There are the angels
the magnificent creatures of God. Then there are saints-men like us,
possessing the same human nature, its faults and weakness. It is an
honoured group, a privileged group, a favourite group to Jesus, to Mary
and the Most Holy Trinity. They have overcome their nature, and today,
they are enjoying God, the fruit of all their labour.”3 His deep confidence
that God would provide if it is to give Him glory and honour motivated
him to carry on with his good work.
Man of Hope
While there are many things we can learn from the life of Mgr
Raymond one which stands out above others is the power of hope.
Hope enabled him to trust in God for all his needs. For the Servant of
God “the will of God” or “His good pleasure” was a concrete reality.
Before any undertaking he would spend hours and days praying to discern
the “good pleasure of God” or seeking to find out, “what our Blessed
Mother” has to say about it.4 Here we do not speak of hope as a natural
human virtue, but rather as one of the three theological virtues that is
infused into the human person by God. Mgr Raymond’s hope did not
originate from within himself, but from outside of himself, as a
supernatural gift bestowed by the divine Other, from the Father to the
Servant of God Raymond.
It was the virtue of hope that allowed Mgr Raymond to continue to
trustingly walk forward, having confidence in the promises of Christ,
enabling him to live as a child of God. Not only was he a man of hope
who placed total trust in God, but he permeated this virtue with his
words and with his example. Founder’s response to the fears and anxieties
of the sisters of his Congregation who had to start a new mission but
had no resources was the following: “this is indeed the work of God, but
as we have no resources, we must have confidence.”5 When one of the
sisters expressed her anxiety to him about a financial problem which
she encountered while paying a due, he simply smiled and said, “We
always draw from our bank in heaven. Our Lord and his Blessed Mother
3
Bertha, From the Lips of the Founder, 290.
4
Violette D’Souza, Unless the Seed Die, 1985, 72.
5
Violette D’Souza, Unless the Seed Die, 73.

16
are very rich and their wealth is ours for the asking.”6 His endless trust in
the Lord and Mary our Mother gave him the courage to keep going, no
matter what happened, because he knew that love awaits him at the
end of the journey.
“The virtue of hope responds to the aspiration to happiness which
God has placed in the heart of every man; it takes up the hopes that
inspire men’s activities and purifies them so as to order them to the
Kingdom of heaven; it keeps man from discouragement; it sustains him
during times of abandonment; it opens up his heart in expectation of
eternal beatitude. Sustained by hope, he is preserved from selfishness
and led to the happiness that flows from charity” (CCC 1818). Mgr
Raymond hoped that the Lord would bless the work of his hand and use
Bethany in the service of the Church. The Servant of God lived in the
hope that God’s promise would be fulfilled, that both his works and life
of service would be brought to a successful completion. He hoped for
what was unseen. He maintained this hope and thereby exercised the
virtue of hope even during the darkest days of his journey. Surely this
man’s example of heroic virtue can inspire us anew to breath in the
spirit of Raymond and have that spirit find a home in us again.
The Greatness of His Charity
An expression of the greatness of his charity set him on a joyful
path toward God and neighbour for over many years. Many people
hastened to him to receive his advice and his comfort. It was almost a
siege of love; people looked for him in the Church, in the sacristy and in
the convent. And he gave all of his love, working to revive faith,
distributing grace, bringing light and evangelical comfort. In the poor
men/women, in the suffering ones and in the patients he saw the image
of Christ and he was especially available for them. Not only he comforted
and consoled the poor, but he even acquainted himself with their needs
so as to help them in any way he could.7 He constantly visited and
supported the families in times of troubles and crisis. The love of God
filled him so much, satisfying every want of his people. Charity was the
inspiring principle of his day. He loved God and God loved him. His
particular concern was to grow in charity.
Like all great souls he had a passion for charity that knew no limits,
a compassionate charity that helps a person without humiliating him/
6
Violette D’Souza, Unless the Seed Die, 77.
7
Violette D’Souza, Unless the Seed Die, 74.

17
her, and a pious charity that inspired not by any human motives but only
by love of God. As Sr Violette has rightly opined, that the words of the
Psalmist, “Lavishly he gives to the poor,” (Ps. 111: 9) can be very well
said of Mgr Raymond. His charity was visible in his act of “paying rent of
families who were ready to be evicted by their landlords, sought work
for the unemployed, found homes for children of indigent families, and
when no schools were willing to receive these children, he himself opened
new schools and orphanages for the children.”8 His heart ached for the
poor and the neglected of his parish. “He had special love for parentless
children. Downtrodden and poor had a place in his heart.”9 He would
say, “Poverty is the first class ticket to the heart of our Lord which always
went out to the poor and the humble.”10 Mgr Raymond identified himself
with the poor, the lonely, the oppressed and the broken-hearted. This is
described as follows: “Father Mascarenhas was not born poor by Indian
standards but he made himself poor in order to identify with the people
Jesus loved most.”11 He simply gave himself to the needs of his fellow
human beings. He urged Bethany sisters to have a deep love for the
poor, offering them spiritual alms when they had nothing material to
give.
The element of charity was an essential and principal element
in Founder’s life. Therefore, after his death one of his parishioners from
Bendur reminisced, “It requires no effort of the imagination for us who
knew and loved him, to go back in spirit to those bygone days and see
Father Mascarenhas walking along the crooked streets and hidden
alleyways where there was so much poverty. We can still see him entering
the homes of those in need and bringing them smile of his love and
charity.”12 In short we can say, through love, he gave all he had to the
poor, in imitation of Jesus who gave his life for love of us.
Where did he acquire all that strength and the inexhaustible energy
by which he was able to perform so many good works and to surmount
so many difficulties? Undoubtedly he accomplished all this through the
faith which was always so vibrant and alive in his heart; through the
divine love which burned within him; and, finally, through constant prayer
by which he was so closely united with God from whom he humbly asked
8
Violette D’Souza, Unless the Seed Die, 75.
9
Euphrasia, Memories on Msgr Raymond, 23.08. 2002.
10
Violette D’Souza, Unless the Seed Die, 74.
11
Violette D’Souza, Unless the Seed Die, 74.
12
Violette D’Souza, Unless the Seed Die, 74-75.

18
and obtained whatever his human weakness could not obtain. The
supreme model for his charity was Jesus who said: “I have given you an
example that you also should do as I have done” (Jn 13:15).
Man of Prudence
Prudence is the ability to make the right choices in life. Many times
we find ourselves in very difficult situations. Mgr Raymond had practiced
in an exemplary way the virtue of prudence. When he was inspired to
found the Congregation, he took sufficient time to pray over it and took
the direction from the Bishop everywhere. He acted and recommended
all to the light of God. His interest was the glory of God and the good of
souls. He treated all without preferences, with loyalty and great respect.
Regardless of the fact that the number of non-earning members
outnumbered the earning ones in the Congregation, he sent the sisters
for higher education in various fields, even abroad to equip themselves
for the service of the Church and the growth of the Congregation.13
Prudence showed him the right way-the way that leads to heaven.
His Commitment to Justice
Justice is the virtue which helps us to live honestly by respecting
the rights of others. The just person gives to everyone what he/she
deserves. To God he/she gives worship; to his/her co-workers, respect,
to his/her friends, charity and loyalty. Jesus spoke to us about justice
when he said: “Treat others the way you would have them treat you”
(Mt 7:12). Mgr Raymond out shone many others in the virtue of justice.
He respected the rights of all. To restore the rights of the poor and
women, he opened formal and non-formal educational centres in the
rural areas. He was the voice of the voiceless. In spite of being
misunderstood, he dared to speak for the rights of his spiritual daughters
when justice and occasion demanded. The pursuit of virtue of justice
was indissolubly bound to deeds, that good actions are not simply the
end toward which one strives, but the means to reach the goal. It is
only through the repeated performance of good deeds that a virtuous
life is possible. In Aristotle’s famous formulation: “we become just by
doing just acts, temperate by doing temperate acts, brave by doing
brave acts.” This can be rightly said of Mgr Raymond.

13
M Lillis and M Miriam (eds.) To You My Daughters, 290.

19
Testimony of His Fortitude
Fortitude is the virtue that helps the person to face every difficulty
or danger with inner peace and courage. It allows one to carry out
one’s duties even if doing so might require great sacrifice and suffering.
The virtue of fortitude was shown forth in Mgr Raymond. His fortitude
enabled him to leap into the unknown and to tread the unbeaten path
and bring the good news to the poor and the marginalized. He himself
once stated; “I carried on the work of founding Bethany in the face of
warm appreciation and bitter criticism.”14 In other words, appreciation
never delighted him nor does criticism dissuade him from his goal. The
churches, schools and convents that he built trusting in the Divine
Providence are testimony of his fortitude. He understood full well that
his walk would have been that of the Cross, and accepted suffering with
courage and with love. He experienced for many years the sufferings of
the soul. For years he bore the pains with admirable fortitude. He
accepted in silence and prayer the numerous interventions of the
ecclesiastical authorities and by the members of his own Congregation
that he founded. In times of misunderstandings he always kept silent.
Fortitude did not make it easy or take away his fears, but it strengthened
him to do what was right no matter what.
His Approach towards Temperance
Temperance is the power to control oneself. We usually think of it
only as having to do with food or drink, but temperance helps the person
in every situation. Mgr Raymond’s prayers and his mortifications were
the means which he habitually used for achieving the virtue of
temperance. He was temperate in his attitude and in his way of living.
He was a man for others. He was never bothered about his own comforts.
Self-discipline, renunciation, austerity and simple life style characterized
his daily living. He even once stated that; “it was on the lap of my
mother that I learnt the first lessons in self-discipline, self-control and
self-denial.”15 He was never seen preoccupied with family concerns. This
is affirmed by Fr. Stanley Mascarenhas, a nephew of the founder who
wrote: “I have realised that detachment from his kith and kin, coupled
with the austerity of his life, has been the secret of his success in the
Lord’s vineyard.” He had hearkened to the command in the Gospel to
“sell all you have” and follow Jesus (Luke 18:22). This is another principle
14
Violette D’Souza, Unless the Seed Die, 37.
15
Violette D’Souza, Unless the Seed Die, 12.

20
of the virtuous life where he learnt to live without attachments, or to at
least make an attempt to learn how to hold onto nothing.

Conclusion

In the life and ministry of Mgr Mascarenhas we pursue all the virtues
of the life of a saint. He is truly a saint indeed who lived a life of holiness.
From his early age, Mgr Raymond grew up in faith and trust in the arms
of his parents from whom he imbibed the spirit of hope, charity, prudence,
justice, temperance and fortitude. He is in fact a model for us to imitate.
No one becomes virtuous in a few weeks or months; holiness is only
learned gradually, over a long period of time. True virtue requires years,
decades, of guidance, discipline, prayer, and acts of charity. It is striking
that Mgr Raymond had already excelled in living a virtuous life. The life
of a simple and unassuming man Raymond shows us that he loved God
more ardently and served God more zealously than his friends and
neighbours. All the virtues were practiced by him, through love and
humility, by experience and time and grace.

The variations in the lives of the saints suggest that holy people do
not conform to a predetermined pattern. Like a plant that bends and
twists to receive the sun, the virtuous man Mgr Raymond followed the
course of God, always turning to the light that is the source of life. The
lives of the virtuous man, in Karl Jasper’s words, serve more as “beacons
by which to gain an orientation” than as “models to imitate.” Mgr
Raymond’s life proclaims that holiness is possible, virtue is attainable
and perfection is within our grasp. He teaches us a morality of aspiration,
not of obligation. He places before our eyes, deeds that provoke, excite,
inspire, challenge and charm. He sets us on a sure path toward holiness.
Mgr Raymond has exhorted us by his actions and incited us more by
what he did than by what he said. All of us are called to holiness and we
can always look to the model the Servant of God Raymond, to try to
learn to imitate virtues in our own lives.

21
 A NEW HOME FOR OUR ‘SAINT IN THE
MAKING,’ SERVANT OF GOD
MGR RAYMOND F C MASCARENHAS

James D‘Souza

It is not a mirage; could best be an echo of Our Lord’s words, “My

temple is called a House of Prayer,” that can be attributed to our beloved
RFC. “The poor and the helpless have fled to you and have been safe in
times of trouble. You gave them shelter from storms and shade from
burning heat”. That is Isaiah (25.4), the Prophet of yore.
And while (in the Book of Kings 8-13) King Solomon sings ‘Now I
have built a majestic temple for you; a place for you to live in forever’,
our Saint in the making joins the Psalmist ‘How excellent are the Lord’s
faithful people; my greatest pleasure is to be with them.` He gave his
people a House of God, and to God a House of Prayer (Matt. 21.12) at
the three places – Agrar, Udyavar and Bendur – where he served as
Pastor.
How ironic then, when he started his ministry in Bendur from the
rented portion of a soda shop by the roadside – his presbytery, exactly a
hundred years ago which today has turned out to be a place for
True rest and comfort
To those who toil and sweat, and seek
Refreshment in excessive heat
Solace in their grief
The pilgrim’s sweet relief.
Do we need more paeans to describe our Servant of God, Mgr R F
C and his new ‘home’, the beautiful monument of a tomb, so majestic
and aesthetic as it can be, to house the few precious remnants of his
mortal remains from the original place of burial fifty three years ago
inside the church which he himself had built some thirty five years earlier.
Furthermore, one has only to read the accolades and praises for the
great man that I received from his devotees and admirers all over, in
response to my humble, yet small personal effort in presenting him to
those who have not known him or seen him in flesh, in my talks and
writings over the years, and more specially through my little book

22
published a year ago, that even elicited a letter of appreciation from
our Holy Father Pope Francis which I quote “From the Vatican. His
Holiness Pope Francis was pleased to receive the kind gift sent for his
acceptance. He appreciates the devoted sentiments which prompted
this thoughtful presentation. The Holy Father gives the assurance of a
remembrance in his prayers and sends his blessings.”
And, does he need a ‘New Home’ when we know that the whole
world is his theatre? Did he not predict in 1956, while in Rome after
praying at the tomb of St. Peter that, “God willing, one day we will be
international; Bethany, our indigenous Congregation will be
international”? And, with a branch in heaven too!
In spite of the deep sentiment and zeal burning inside me, I cannot
help the nagging thought that till we see the Servant of God Mgr RFC
declared a ‘Blessed’ the twin graves at the church of St. Sebastian in
Bendur will be a place for the weary traveler, the pilgrim in distress, and
for locals, more specially the parishioners both religious and laity, a
place to pray, to honour and to praise and thank God for the person of
Father Raymond, while at the same time remember the words of our
loving Bishop Aloysius at the concluding ceremony on 16 December
2013, exhorting the gathering to ‘pray for a Saint in the person of the
Servant of God Mgr Raymond and to pray at the tomb’ that should
enthuse any cynic if ever there is one. May God grant us this great
favour and privilege soon.

THE COMPASSIONATE PASTOR

Published twice a year in July and December. No subscription. Donations
will be gratefully accepted to meet the expenses of printing, mailing and
the process of Canonization. Donations and offerings may be sent to the
address given below. Cheques/drafts may be made in favour of: Cause of
Msgr Raymond FC Mascarenhas. We invite you to share your experiences
for possible inclusion in this bulletin.

The Vice-Postulator
Cause of the Servant of God Raymond Mascarenhas
Bethany Convent, Kankanady Post
Mangalore - 575 002
Karnataka, India
Managing Editor

23
MGR RAYMOND F C MASCARENHAS – A MAN
OF PRAYER
Rev Fr Leo Lasrado

Introduction
Prayer (Gk: “proseuche”), for us Christians, is communion with God.
It is through prayer that we actually experience relationship with God.
Therefore, the quality of our prayer determines the quality of our
relationship with God. Prayer is talking with God, listening to God and
enjoying the presence of God. “For me prayer is a surge of the heart: it
is a simple look turned toward heaven, it is a cry of recognition and of
love, embracing both trial and joy” said St Therese of Lisieux. These
words were certainly true of Mgr Raymond, a man of prayer. He was
considered to be a man of God. He was thus called not because of his
position, authority or ordination but specifically because of the relation
he enjoyed with his Creator.
1. A Man who Prayed Unceasingly
“Pray without ceasing” (1 Thes 5:17).
Father Mascarenhas prayed unceasingly. He had the spirit of the
widow who prayed for justice unceasingly (Lk 18: 1-8). He was
accustomed to pray either the rosary or his breviary while travelling,
during free moments, or while taking walks. His admirers recall how he
was often seen, reading his breviary on a pile of stones, near the Church,
or kneeling before the Blessed Sacrament, with both arms raised aloft
in prayer. His spiritual daughters frequently observed him in the choir-
loft of the Motherhouse chapel or on the veranda outside his house,
rosary in hand and his head bowed deep in recollection.
In the days following his retirement from the busy life as Vicar
General, he used to spend a long time in prayer after Mass and in the
evenings, either in the choir or in the sacristy. In later years, when he
could no longer climb the steps leading to the chapel, he would sit
outside his house on the veranda or under the tree in his front yard
facing the chapel window through which he could see the Tabernacle
light.

24
 One of his ardent desires was that Bethany should have a core of
thirty or forty sisters set aside exclusively for the purpose of spending
their lives in worship and adoration before the Blessed Sacrament. In
1937 at his urging, Bethany started the perpetual adoration of the Blessed
Sacrament both day and night. He frequently suggested that perhaps,
as the sisters get older and are unable to do other work, some of these
“retired” or “disabled” sisters might select the adoration of Our Lord as
their second “career”. From the way he expressed his ideas one could
see that he very much wanted a segment of the Congregation of Bethany
to perpetuate Mary’s role of “sitting at the Feet of Jesus” just as a
segment of the Congregation would be busy serving him in his Mystical
Body by feeding the hungry and thirsty, healing the sick and the ailing,
instructing the ignorant and disillusioned, and proclaiming the Gospel
of the Lord to their fellow human beings.
His constant prayer during these last days, when he could speak
only with the greatest difficulty was, “Sweet Sacrament, we Thee adore,
O make us love Thee more and more.” On his death-bed, when no longer
able to speak, he asked for the Superior General of Bethany, and once
again asked by means of gestures that something be done to have the
perpetual adoration of Our Lord in the houses of Bethany wherever
possible.
2. A Man who Inspired Others to Pray
“Jesus was praying in a certain place, and after he had finished,
one of his disciples said to him, ‘Lord, teach us to pray, as John taught
his disciples’” (Lk 11: 1-2).
Msgr Mascarenhas was not only a man of prayer but also one who
inspired others to pray. He would ask the visitors, “Have you made your
first communion? Do you pray the Rosary every day? Does everyone in
the family attend mass on Sunday?” Mr VJP Saldanha a renowned Konkani
writer, who was living close to the Bethany motherhouse said, “I would
say that he was a man of prayer and a source of inspiration to others…in
the evenings, as I walked back from school through this lane, I used to
see Monsignor Mascarenhas, fingering the beads in one hand and holding
the breviary in the other.”
He was speaking out of his own experience when he advised his
directees, “Our ordinary, everyday life should supply our interior life
25
with constant nourishment. External things and circumstances should
serve not to break down but rather build up union of the soul with God
and to act as so many opportunities for virtue rather than for weakness
or imperfection.” Or as he advised a Sister who was headmistress of a
school, “In doing good never seek applause from the world or approbation
from superiors and companions, but do it solely and exclusively for God.”
In his letters written to sisters in various occasions we see him
encouraging them to pray above anything else. In numerous instances
he admonished the sisters saying, “I particularly desire that you all
perform together and punctually the different spiritual duties. You must
not allow anything to interfere with them.” In another letter he wrote,
“It must be a rule that when a person is allowed to get up late, she
should go afterwards and before any breakfast, perform her spiritual
duties in the chapel and not elsewhere; and if she cannot do anything
else let her sit down in that place and say her rosary for the length of
the time of morning prayers, meditations and Mass…” In the moments
of temptations and trials he advised the sisters to pray ejaculatory prayers
saying ‘Immaculate Heart of Mary, pray for us sinners now and at the
hour of our death.’ In the moments of depression, sadness and loneliness
he said, “Think of the Sacred Heart which is so close to you and say to
Him ‘O most Sacred Heart of Jesus, we place our trust in Thee.’”
Thus his entire priestly ministry was an overflow of his own inner
spirit of love and dedication to Jesus Christ who had called him to work
in his vineyard. He drew strength for this from a life of prayer chiefly
centred around devotion to the Sacred Heart, the Blessed Eucharist,
and the Blessed Virgin Mary.
3. A Man of Silent Prayer
“When you are praying, do not heap up empty phrases as the
Gentiles do; for they think that they will be heard because of their many
words” (Mt 6: 7).
In his opinion, a life of prayer was not a life in which you said many
prayers. A life of ongoing prayerfulness was more important to him than
reciting an abundance of prayer formulas. However, he felt that a life of
prayerfulness demands a person be recollected and there should be an
atmosphere of quiet and silence about the person.
He did not mean that noise and speaking is sinful, neither did he
intend to imply that all silence is virtuous. However I think he was of the
26
opinion that a lot of disturbing noise in the convent, whether it is the
banging of doors or blazing of TVs or just talking loud, can be traced to
a lot of confusion and turmoil. Apart from the disquieting effect that
noise has on the nervous system, there is still a more serious effect on
the soul. The soul will not be able to hear the still, small voice within;
nor will it be able to recollect itself in the midst of the bedlam of its own
mind.
Of course it is true that despite the external noise, it is possible to
listen and hear God in the silence of one’s heart, but it is not easy. In
our ministry and apostolate we have to learn to become oblivious of the
turmoil, we may have to rise above the turbulent restlessness of created
things and spend some time each day in silent prayer. He wanted the
community to provide for an atmosphere of quiet and silent recollection
and draw down the strength and nourishment their souls require. This is
where, the sisters who feel the need of silence, peace and quiet like
Mary of Bethany, could rest at the feet of the Master, eager to hear all
He has to whisper to them and be strengthened for another day of
ministry and labours in the apostolic field.
And so he was insistent that silence be observed in places and
times assigned for it because silence was the means to prayerfulness. It
was because of this he also insisted that all be present for recreation.
Recreation, he felt could be a help to maintain silence during prayer.
He often pointed in his conferences that the one thing needed to
reform in any religious house that has fallen into luke-warmness is to
enforce strictly the rule of silence. Lack of silence and failing to control
one’s tongue, he said, could ruin community life. Charity could quickly
diminish and recollection and fervor would decline. “If any person offends
not in word, the same is a perfect person,” says St James. So once a
religious sister has become mistress of her tongue, she has advanced a
long way on the road to perfection.
Silence is not an end in itself; it is a means to being recollected- an
aid to concentration and to love. To be recollected, ordinarily means
that one must be silent. One must be recollected in order to pray. It is
interior silence that matters most. The imagination, the emotions, the
memory, and most of all, the desires can also speak and unless they are
silenced, there is no real recollection.
27
 Msgr would speak of the “silence of the eyes” and explain about
the disturbances caused in the soul by the confusing and useless images
that enter through these windows of the soul. “Silence of the imagination”
was another of his pet themes. He would say “guard against those inferior
fantasies, sensations and feelings that destroy your recollection and
take possession of the heart.”
Silence is a lovely thing, and if it can exist anywhere in our noisy
world it certainly has to exist in the religious houses and we must do all
we can to cultivate it. “Silence of the tongue and heart and mind”- all
are absolutely necessary for our life of prayer and contemplation- to be
Mary of Bethany. Our Blessed Lord advanced in wisdom and grace in the
silent hidden obscurity of Nazareth.
To remain recollected one must cultivate and grow in interior silence,
one must retain a “silence of judgment” and avoid being critical. One
must guard the silence of one’s mind, never uselessly dwelling on vain
or worldly thoughts. One must keep the silence of one’s will wishing for
nothing but the accomplishment of God’s will. Like Mary of Bethany, we
should listen silently and let the Holy Spirit breathe in us so that we may
experience the peace and quiet joy of His silence.
He pointed out that the Bethany Sisters would find a model of
silence, recollection and prayerfulness in Mary, our Mother. She would
teach us how to treasure the sacred secrets of her Divine Son in the
holy silence of a tranquil soul. He often quoted St Gregory who said “a
person given to much talk will never make any great progress in virtue.”
4. An Ardent Lover of the Eucharist and of the Blessed
Sacrament
“I am the bread of life. Whoever comes to me will never be hungry,
and whoever believes in me will never be thirsty” (Jn 6: 35).
Msgr Raymond was deeply rooted in the Eucharistic Mystery. For
him, celebrating the Mass was not a perfunctory routine, but a profound
mystical experience. He succeeded in communicating this by his loving
enunciation of every word in the sacrifice. Mr JP Rego, recalls a significant
episode when Monsignor once travelled from Mangalore to Bombay. Fr
Mascarenhas had spent the night praying on a deck chair. When it docked
at Goa, while others hurried away in search of coffee and refreshments,
28
he toiled up a hill, to catch an early Mass. In Bombay he celebrated his
Mass, before he even left his baggage with his host, returning only at 11
a.m. for breakfast! Perhaps it was this closeness and union with God,
which enabled him to weather the storms of his later years.
It is due to his training that the Sisters of the Congregation never
leave the house or return to it without first paying a visit to the Blessed
Sacrament. Another custom that he had introduced was to stop at the
Chapel at least for a short visit after every meal or coffee break. But the
best testimonial to his ardent devotion to the Blessed Sacrament are
his own thoughts and sentiments about Holy Communion which he shared
with his spiritual daughters in letters, in spiritual direction, or in the
many conferences and retreats he gave them. In them we can perceive
the cadence of an eminently Eucharistic soul. Here are just a few
examples: “When we receive Holy Communion, let us think of the
greatness of the favour bestowed upon us. Our Lord gives himself to
each one of us as if there were no one else in the world outside of him
and us.” Or “During the day we should make frequent acts of spiritual
communion so as to keep our Lord constantly within us.” Again, “Never
deprive yourself of Holy Communion because of discouragement or
feelings of unworthiness. One of the tricks of the devil is that of making
us exaggerate our shortcomings so as to keep us from going to our Lord
in the Blessed Sacrament.” Finally, “Let us remember that the best
preparation for Communion does not consist in the recitation of set
forms of prayer, often said with distractions or out of habit, but in the
faithful fulfilment of our duties accepting and offering to the Lord, the
trouble and opposition that comes our way with the intention of making
all these acts of ours serve as a preparation for Holy Communion.”
5. A Devotee of the Sacred Heart of Jesus
“Come to me, all you that are weary and are carrying heavy burdens
and I will give you rest. Take my yoke upon you, and learn from me; for
I am gentle and humble in heart, and you will find rest for your souls”
(Mt 11: 28-29).
Devotion to the Sacred Heart of Jesus was one of the off shoots of
his devotion to the Eucharistic Lord. As a boy he was enrolled in
“Apostleship of Prayer” and the confraternity of the Sacred Heart of
Jesus. This devotion became more tender and profound as he came to
29
maturity. After Ordination, he was a tireless promoter of the devotion to
the Sacred Heart of Jesus recommending the observance of the First
Fridays of the month in His honour, the holy hour of reparation, the
litany of the Sacred Heart and the Act of Reparation. Above all, in each
of his parishes, he urged the enthronement of the Sacred Heart of Jesus
in every home just as he enthroned the Sacred Heart of Jesus in the
first Bethany house immediately after its foundation. At his urgent
recommendation, an act of consecration to the Sacred Heart of Jesus is
made in every house of the Congregation on all the major feast days of
Our Lord, and on the anniversary of the Bethany foundation. A dominant
theme in his daily conversations, his spiritual guidance and in many
sermons and conferences he gave to religious communities was the
love and mercy of the Sacred Heart of Jesus. His letters were frequently
signed with some reference to the Sacred Heart of Jesus such as, “I
leave you in the Heart of Jesus.”
Conclusion
Based on his biography, writings, the experience and witness of the
people who saw him and lived with him we know that he was a man of
prayer. Prayer was not a mere activity for him, rather, his very existence.
He did everything with unction and perfection - be it the celebration of
the mass, the time that he spent before the Blessed Sacrament, his
special love for the Sacred Heart of Jesus, his devotion to the Heavenly
mother, recitation of the breviary or the moments he spent in solitude
and silence. May Msgr RFC Mascarenhas be an inspiration to all of us to
‘ask, seek and knock’ (cf Mt 7: 7).
Sources:
1. D’Souza Violette, Unless the Seed Die, 1982.
2. Platinum Jubilee Souvenir, The Sisters of the Little Flower of Bethany
1921-1996.
3. Founder’s Ideas on Prayer, a manuscript.
4. 169 Letters Written by Msgr RFC.

30
 R F C MASCARENHAS AS A MODEL
SHEPHERD FROM A BIBLICAL PERSPECTIVE
Sr Santosh Maria BS

Introduction
The picture of a shepherd is a celebrated image of the Bible. In
Gen 48:24, Jacob, on his death bed summarized his life. He declared
that God had been his “shepherd all of his life to this day.” In Rev 7:17,
when the saints who come out of the tribulation are brought before
God, John brings together two of the most striking images of the scripture
by stating, “for the Lamb in the center of the throne shall be their
shepherd and shall guide them to springs of the water of life; and God
shall wipe every tear from their eye.” Thus from Genesis to Revelation
the “shepherd” image runs through. This is because of the simplicity of
this image as well as the strong bond between the sheep and the
shepherd, lived out in day today’s life. I take this very image from the
scripture and associate it to the life of the Servant of God Mgr Raymond
Francis Camillus Mascarenhas, the Founder of Bethany Congregation.
This association is done in three parts. In the first part I shall look into
the Ancient Near Eastern worlds from where scripture adapted this
imagery to develop one of the most beautiful themes where God- human
relationship is pictured very vividly. In the second part a brief analysis of
the shepherd image of the scripture is done. In the Old Testament God
has words of strong rebuke and warning for bad shepherds, and
prophecies of a good shepherd that is to come. In the New Testament,
Jesus identifies himself as the Good Shepherd. And finally I glance at
RFC as a model shepherd who imitated the true Shepherd Jesus Christ
through the daily chores of his priestly ministry.
1. The Ancient Near -East Understanding of the “Shepherd” Image
The tropical Mediterranean landscape receives scarce and derisory
rainfall which leaves the land inadequate for cultivation. The main source
of livelihood then for the people living in this area in the ancient times
was shepherding the herds and the cattle containing cows, sheep, goats,
horses, asses, and camels etc. In order to feed these cattle, people
have to take them from one place to another, always leading the animals
in herds. This is the image of the shepherd understood by the Ancient
Near Eastern people.
31
1.1 Mesopotamia: Long before the beginning of biblical history, the
“shepherd” image was very commonly used to the kings and gods
in the region of Mesopotamia. The kings as shepherds were
expected to be good, just, kind and compassionate in guiding
and ruling their people. Besides kings, the Mesopotamian deities
are also known as shepherds. Marduk, the Babylonian creation
epic god, is called the faithful shepherd. The people of
Mesopotamia called the Semitic sun god Utu, the shepherd of
the lower world and the guardian of the upper world. 1
1.2 Egypt: The recent archeological excavation discloses that the
insignia of the kings, the princes and the chieftains had the figure
of the crook and the staff of the shepherd. Osiris, the dead god,
whom the Egyptians believed to be image of the ruler of the
world to come, is depicted as the shepherd who tended his flock
and protected his subjects.2
1.3 Greece: The phrase “the shepherd of the host” appear both in
Iliad and in Odyssey, the ancient works of Homer, the 8th century
BCE Greek poet to describe various individuals serving both in
Greek and Trajan military. This is a proof that the “shepherd”
image was familiar to the Hellenistic world also.3
2. Shepherd Metaphor in the Old Testament
2.1 The Meaning of the Word “Shepherd” in the Old Testament
Times
The Hebrew word used for shepherd in the Old Testament is ro’eh
( ) which generally retains its verbal force, being used with an
accusative object. This Hebrew word has numerous Greek words, such
as poimainein, to graze or tend; boskein, to provide for; nemein, to
feed, put out to pasture; trephein, to nourish, to bring up; dokein, to
lead; lymainen, to graze bare, lay waste; hodegein, to lead etc.4 The
multiplicity of the Greek translations in contrast to the simple Hebrew
word illustrates the variety associated with the life and work of a
shepherd. The shepherd must travel with the sheep, lead it by going
before. The shepherd should also timely lead the sheep to a watering
1
Raymond Joseph, “Priest: A Minister Ordained to be a Good Shepherd,” Vaiharai 11, no.1 (2006), 5-21.
2
Ibid., 7.
3
Ibid.
4
Wallis, “ ” Theological Dictionary of the Old Testament XIII: 544-553.

32
place. Also bring the sheep to a pen where they can safely spend the
night. And the shepherd sleeps at the entrance of the pen. The shepherd
is intimately associated with the animals of his flock at all times. They
recognize him as their leader; he understands the sounds they make
and responds to them effectively. He has to endure life under the harsh
conditions of heat by day and cold by night.5
2.2 Imagery of Shepherd in the Prophets
Prophet Jeremiah used this imagery for the kings of Judah in order
to rebuke them, describing them as faithless shepherds (Jer 2:8, 10,
21; 23:1-3). He also announced that Yahweh would give his people new
shepherds of integrity (3:15; 23:4). Jeremiah spoke of a “Righteous
Branch” whom Yahweh would raise up for David who would execute
justice and righteousness. Ezekiel (34:1-16) and Zachariah (11:4-17;
13:7) continued the theme that Jeremiah had begun to expand. Using
this imagery Ezekiel rebukes the kings and leaders of the people of
Israel for ill treating the flock. But in 34:23-31, the prophet speaks of a
good shepherd Messiah, who would tend the flock with peace and
prosperity. Zechariah 11:12-13 plays a pivotal role in the Gospel passion
narratives. In Matthew’s account of Judas’s betrayal of Jesus, the
monetary sum for which Judas betrays Jesus, thirty pieces of silver, is
drawn from Zechariah 11 (Mat 26:16). What is the significance of linking
Judas’s wages for betraying Jesus with the wages of the foolish shepherd?
Perhaps Matthew attests that Judas, like the foolish shepherd of Zechariah
11, is determined to destroy the flock, in this case by destroying Jesus
the Shepherd. The description of Judas as a thief in John 12:6 also
identify Judas as one whose actions threaten the safety of the flock (Jn
10:1, 8, 10.)6
2.3 Jesus as the Good Shepherd in the New Testament
While the Old Testament attributed the “shepherd” imagery to
God and the leaders of Israel, the New Testament applies this imagery
to Jesus and calls him the Good Shepherd (Jn 10:11,14). Greek language
has two phrases to mean “good.” The first word is agathos which denotes
the moral quality of a person or a thing. It can mean strong or efficiency
or loyalty. The second word is kalos which implies the goodness with
loveliness of a thing or person. The Greek word used in the Gospel of
5
Ibid., 545-547.
6
Ben C. Ollenburger, Zachariah: The New Interpreters’ Bible Commentary VII (Nashville: Abingdon
Press, 1994), 886.

33
John to translate “good” is kalos.7 If so when Jesus is called a good
shepherd, he is not only a strong or efficient shepherd but also, a shepherd
with a kind, loving, compassionate, and merciful heart.
2.3.1 Gospel Portrait of Jesus as a Shepherd
Mark depicts Jesus as the shepherd king who came to lead the new
Israel through the second exodus. The shepherd king lays down his life
on the cross for his flock. The Markan texts on Jesus the good shepherd
show the kind of original tradition which provided background for the
Johannine treatment. Because already in Mark, the mission of Jesus
Christ was understood in terms, of “preaching” the good news, and of
“gathering,” or bringing back into unity the scattered flock or Israel.8
Gospel of Matthew brings home a compassionate Davidic shepherd
king from Bethelehem. He has come to bring back the lost sheep of
Israel, to bind their wounds through his healing ministry and to establish
justice though his royal judgement. According to Cranfield, the verb
have compassion does not denote a mere sentiment, but a mercy which
expresses itself in active assistance, providing them with whatever is
necessary. 9
Luke portrays a seeking and saving shepherd. He colours his Gospel
with the presence of the shepherds form the very birth of the great
Shepherd. He is the shepherd who equates one with ninety nine. He
would carry the wounded one on his shoulders.
John in his Gospel emphasizes the life giving character of the
shepherd, who is the perfect Passover lamb, the Lamb of God himself,
who takes away the sins of the world. He presents to us a model shepherd
and closes his Gospel with the commandment, “feed my sheep.”
3. Raymond as a Model Shepherd
Having looked into the Bible for the original meaning of the
“shepherd” let us look at the life and mission of Monsignor RFC
Mascarenhas, thus to trace his qualities as model shepherd of his time.
He emerges as a model shepherd of his flock entrusted to his care from
1900 to 1960. The long sixty years of his priestly life was a true libation
of his own life offered to the Good Shepherd of his life.
7
Joseph, “Priest: A Minister Ordained to be a Good Shepherd,” Vaiharai 11, no.1 (2006),15.
8
L. Legrand, “The Good Shepherd in the Gospel of Mark,” Indian Theological Studies XXIX, no.3
(1992), 234-255.
9
C.E.B. Cranfield, The Gospel According to Mark (Cambridge: University Press, 1972), 215.
34
3.1 RFC -A Priest of Jesus the Great Shepherd
RFC was truly a priest of Christ, not simply as a prerogative given
by the ordination or canon law but truly in the core of his being he
experienced such a change in his ordination. Reminiscing about his
ordination day Father Mascarenhas would say in later years: “It was the
most wonderful day of my life,” and then he would tell how he prayed at
this Mass for all those who helped him. After his first mass he was
extremely happy because now he could devote himself completely to
the care of souls. His lips which had uttered the words of command to
God himself could now speak of divine words of absolution; his hands
still sweet- smelling from the holy Chrism, could be joined more ardently
than ever in prayer and extended over others in the act of blessing.10 As
a priest he took the Nazareth manifesto (Lk 4:18-19) as the motto of his
vision and ministry, and committed himself for the liberation and progress
of the poor and marginalized of South Kanara.11 He was a full time
available priest. Many a time even in the middle of the night, there
would be a knock on his door and the response would always be an
unhesitating, “yes.” He would then rush to the church for Holy Viaticum
and hurry to the bedside of the dying person. His first appointment as
parish priest was to Udyavar and on the occasion of his departure from
Udyavar parish the people described him as “good shepherd, who had
sacrificed his life for his flock.”12
3.2 RFC -A Shepherd of the Flock
He was a shepherd in the real sense, searching for the strayed and
the lost ones. Being in Udyavar, the homes of the people were several
miles away from the parish. In spite of the lack of means of travel, he
visited them in their homes, in bad and good weather, in rain and in sun
shine. He was especially concerned of the poor farmers living along the
riverside whose huts got washed away during the monsoons. In his
compassion he tried to help them in every way. Epidemics of small-pox
and cholera were a common occurrence at Udyavar and many fell victims
to these terrible diseases. Fr Mascarenhas was a father and doctor to
them.13

10
Violette D’Souza, Unless the Seed Die (Mangalore: Bethany Publications, 1985), 15.
11
Geo Payyapilly and Mary Benedict, Fullness of Life (Mangalore: Bethany Publications, 2003), 26.
12
Violette D’Souza, Unless the Seed Die, 18-19.
13
Ibid., 17.

35
 In his care for his people he would forget himself and his needs. Sr
Alfreeda recalls; when he was being hospitalized, an old parishioner of
his with her two children came to visit him. At once he grasped her
need for something other than her kind visit to him. He was right in
guessing so. She was in need of money to buy medicine for her children.
He generously gave her all that he had in his purse. A ten rupee note!14
The good shepherd we found in the Bible was such a one who knew
all about their sheep. So was RFC. He knew what the green pastures his
flock needed were. So when he came to Bendur, first he established
primary schools for the education of their children. Thereafter, stone by
stone, he built the church of God. He established various Christian
organizations for different groups towards the spiritual renewal of the
parish. Regular sermons, annual retreats, catechetical instructions and
confessions were the green pastures in which he fed his hungry flock.
His flock too loved their beloved shepherd and showed their great
affection for him when they celebrated the silver jubilee of his priestly
ordination.15 RFC loved and showed special concern for all those who
worked under him. Jacob Correa of Mulki village who approached him
for employment was trained in instrumental music. In other words he
was never ashamed to seek and ask help from anybody for his people
who deserved it.
3.3 RFC- A Shepherd King
When Jesus is brought before Pilate, He acknowledges that he is a
king, but adds his kingship is not of this world. The title of “king” is then
affixed to the cross. This latter fact in itself justifies referring to the
priest as a shepherd-king. In Christ’s self sacrifice of love on the cross,
he turned the image of kingship on its head. He is the good shepherd
who lays down his life for his friends (Jn 10:15, 15:13). His kingly power
is wholly religious in nature and integral to his own priesthood. It
expresses the power to lead, a power that is his because he is a
shepherd.16
Just like Jesus the shepherd –king, Raymond also had his share of
the cross. From the day of his ordination until he drew his last breath,
suffering in one form or another dogged his footsteps. There were

14
Mary Bertha, Mgr Raymond: A Mystic and a Prophet (Mangalore: Bethany Publications, 2007), 26.
15
Geo Payyapilly and Mary Benedict, Fullness of Life, 29-30.
16
David Bohr, The Diocesan Priest: Consecrated and Sent (Collegeville: Liturgical Press, 2009), 113.

36
constant personal sacrifices he had to make in order to relieve the
suffering of others. His special love for a poor boy Leo had been very
impressive and like a shepherd seeking the strayed, he went after this
boy trying to educate him, correct him when he went wrong, and train
him for a livelihood, irrespective of the bad remarks he had to endure. 17
Another kind of suffering grew out of the poverty stricken conditions
in which he worked. When a number of young promising sisters died
due to tuberculosis, they left a pang in the heart of everyone, especially
the Founder. This tragedy invited much criticism from outside, not only
from skeptics but also from the supporters, friends and families of the
sisters. Another testing period of his life was his relationship with the
Bishop. He was removed from being the Vicar General. Also different
problems between the branch houses and church authorities caused
him bitter sufferings. And last of all when Bethany, his beloved daughter
claimed her independence, keeping her founder away from involving in
the internal matters, his heart was broken with pain, yet like the suffering
king he endured all these very heroically.18 Even amidst suffering, he felt
close to Jesus and Mary who were on Calvary.
3.4 RFC -A Steward of God’s Wisdom
Christ as the Steward led all into the unfailing treasury of God’s
wisdom (Mt 11:27; 1Cor 1:27). Priests as treasurers and stewards of
the divine mysteries of salvation are to administer their duties with
love, peace and kindness rather than harshness and pride. The authority
is given to them to distribute mercy and forgiveness. 19 So was RFC.
Originality was a special mark of his character. He was a renowned
preacher and it was originality and fluency in speech in presenting matters
that attracted people and held them spell bound. As a steward of God’s
wisdom he was able to rise to any situations. Sr Bertha narrates one of
those incidents. When the preacher of the Vestition ceremony of 14
sisters was unable to come, Father RFC rose to the occasion and gave a
stirring homily in these words:
Children you have come here this evening with great joy and
expectation. When you come every morning to the chapel, do so with
joy, and bring along with you the fruits of your little sacrifices, grind
17
Esperie, Bethany My Joy and My Crown (Mangalore: Bethany Publications, 2003), 77-80.
18
Violette D’Souza, Unless the Seed Die, 85-92.
19
Thomas Kollamparambil, “Shepherding Ministry in the Syriac Vision,” Jeevadhara XL, no.238 (2010),
302-322.

37
them well with the Spirit of prayer, and use the oil which you get in
the process to burn the lamp of your vocation, day after day, let it burn
bright for your divine bridegroom all the time.20
The beautiful words filled with wisdom, love and profound spirituality
show how he was truly a steward of God’s wisdom. When Sr Violette got
a distinction in her studies, along with the appreciation he added, “It
will be also nice to get a distinction for intense love for God and His
church.”21 Another incident I would like to quote is as follows: his letter
to his nephew who was a seminarian, “lay up a large fund of virtue now,
it will stand you in good stead when you are a priest. Yours is a glorious
vocation, daily prove yourself worthy of it.” RFC was described as a
“priest full of wisdom, of holiness and of the Holy Spirit.” 22
3.5 RFC-A Farmer and Labourer
A true shepherd can’t be but a farmer and labourer in his service.
The sheep needs greenery to eat, if only the shepherd has the mind of
a farmer, he/she would know what type of grass land he/ she should look
for the sheep. Sheep is the only animal that if strayed is unable to find
its master’s house. Thus the shepherd has to go in search of the strayed
sheep. It won’t drink from a flowing river, neither has it drunk from a
stagnated water source, but it needs clean water that flows gently. So
the shepherd has to labour hard to provide everything that is necessary
for the sheep. RFC was both a farmer and a labourer in the vineyard of
the Great Shepherd. He always knew that he was not a hired servant
but very own of the Master. Whichever parishes he was in, he cared for
his flock as his very own and did everything possible to bring them up in
life. He sought ways and means of solving all the problems of his people.
With deep faith in God and filial trust in our blessed Mother, he had
plunged into the work of creating a parish at Bendore. Where there was
once nothing, his successor found a well established parish. One wonders
how he was able to accomplish so much starting literally from scratch.
The answer is, he was a man of God.23 Like a farmer he toiled day and
night and like a labourer he built it up brick by brick. Thus he was able
to turn it into a blossoming garden humming with life and activity, with
schools and other institutions in only a short time. In all his undertakings
his sole reliance was on God. When he had no money, the work stopped
20
Bertha, Mgr Raymond: A Mystic and a Prophet, 57.
21
Ibid., 27.
22
Ibid., 24.
23
Violette D’Souza, Unless the Seed Die, 25.
38
temporarily. As a result, his buildings made slow progress, rising gradually,
stone by stone.24 Thus like a farmer who would wait for the crops he
waited patiently for the ‘dry bones’ to become alive and like a builder,
RFC planned meticulously for his new parish.
Building up and tending to the Christian community, the body of
Christ requires the priest’s ability to relate well and to cooperate with
others. As Pastores Dabo Vobis states, this is truly fundamental for a
person who is called to be responsible for a community and to be a
‘man of communion’ (PDV43). This was true in the life of Fr Raymond
Mascarenhas. In reminiscing about his working relationship with his
assistants, a priest once remarked: “we had nothing that was mine or
thine.”25 Thus, he was a true farmer and labourer in the vineyard of the
Lord.
Conclusion
Servant of God RFC Mascarenhas, was a shepherd of his time. He
led forth his flock with utmost care and love. The analysis of his life
shows how he was consciously following the foot prints of his Good
Shepherd in his life. From the beginning of his priestly ministry till the
end, every action of his portrays the true Spirit of a shepherd. He was
ready to walk an extra mile to lead his flock to the more fresh pastures.
Pastures where they could find better education, better livelihood, enjoy
a better atmosphere for prayer and worship. His shepherding found its
pinnacle in founding Bethany and guiding her through ups and downs of
her infancy to the adolescence. Thus he was a true model shepherd
from a biblical perspective.

24
Ibid., 21.
25
Ibid., 23.

39
FACE TO FACE WITH MR ARTHUR RASQUINHA

In connection with the Cause of Beatification of Mgr

Raymond FC Mascarenhas, Sr Lillis BS the Postulator
interviewed Mr Arthur Rasquinha, son of Mr Simon
Rasquinha the Founder of Simon & Co. The following is their
conversation.

Sr Lillis : Have you heard of Mgr Raymond Mascarenhas?

Mr Arthur : I have heard about Mgr Raymond from my father Simon
Rasquinha who was a parishioner of Bendur. He was
born in 1910. Till 1935 he was a parishioner of Bendur.
After that he became a parishioner of Angelore parish.
Sr Lillis : Of what you heard about Mgr Raymond, what is most
striking?
Mr Arthur : His concern for others, especially for the poor.
Sr Lillis : Any personal example?
Mr Arthur : He used to help people in need as he did to my father
Simon. He gave free education to my father. He gave
encouragement specially in developing his personal gifts
and talents. According to what I heard he was a man
of deep spirituality, penance and prayer.
Sr Lillis : I have heard that he encouraged your family a lot?
Mr Arthur : Yes. He gave free education for my father from classes
I-V at St Sebastian’s School, Bendur and then VI-VII in
St Joseph’s Kankanady.
Sr Lillis : Did Simon have any interaction with Mgr Raymond?
Mr Arthur : Mr Simon my father was good at acting. One day Mgr
Raymond saw him acting Prodigal Son for St Joseph’s
School Day. It moved the peopled to tears including
40
 Mgr Raymond Mascarenhas. After the item, Mgr
Raymond met my father and encouraged him to keep
up this talent for dramatics and to improve further.
Sr Lillis : With his blessing he went further. Didn‘t he?
Mr Arthur : Indeed. His blessing must have gone a long way. He
became an artist and a sculptor. In addition to that he
was an actor and a singer. He was one of the Founders
of Konkany Notak Sabha. Mgr Raymond took personal
interest in the children especially in my father.
Sr Lillis : Did anyone else from your family study at St Sebastian’s
School?
Mr Arthur : Yes Simon’s younger brothers Baptist, John & Mark.
Sr Lillis : Were they also helped out in studies?
Mr Arthur : I think so. My grandparents could not afford to send
the children to school. Mgr Raymond helped them out.
After Simon finished his 7th he found work in ‘Albert
Martis and Company.‘ He learnt statue making under
Francis de Gama who was the disciple of Brother
Maschim SJ, an Italian Brother who painted St Aloysius
College Chapel.
Sr Lillis : After he got into work did your father have connection
with Mgr Raymond?
Mr Arthur : Yes. I remember my father saying that he used to visit
him. On his visits he used to find him reading the
breviary whenever he was alone. People used to come
to him in their need. He was a very good preacher;
people used to love to listen to his homilies. I heard
from my father that he was an intelligent man. Because
he was intelligent he could do many things. He was
looked down by some other contemporary priests.
Sr Lillis : What do you think was the reason?
Mr Arthur : It may be because of his popularity.
Sr Lillis : When was Simon & Co started?
Mr Arthur : In 1932. It was started in Hampankatta. It was shifted
to Angelore in 1951.
Sr Lillis : When did your father die?

41
Mr Arthur : In 1987.
Sr Lillis : So, Simon & Co. will have a lot of blessings of Mgr
Raymond Mascarenhas. Don‘t you think so?
Mr Arthur : Yes. True. Simon got the award Pioneer-Entrepreneur.
Sr Lillis : So, your father was a pet of Mgr Raymond Mascarenhas?
Mr Arthur : Yes, sort of. He was clever in studies and extracurricular
activities. He won the admiration of Mgr Raymond. St
Joseph’s Kankanady had classes till 7th only. So my father
could not continue his studies. He had to get into work.
My father managed the firm for 40 years; he made it
very famous throughout India and even abroad.
Sr Lillis : By the way, have you seen Mgr Raymond Mascarenhas?
Mr Arthur : Only once.
Sr Lillis : What was the occasion?
Mr Arthur : My father took me once to Bethany convent; the old
house.
Sr Lillis : Any memory of the visit?
Mr Arthur : Nothing special.
Sr Lilllis : How did he appear?
Mr Arthur : I remember his long beard, breviary in his hand and
black cassock.
Sr Lillis : Thank you Mr Arthur. May the servant of God Mgr
Raymond continue to bless you, your family and Simon
& Co.

****

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 FAVOURS RECEIVED
Job Obtained

Thanks for the favour received through the intercession

of Servant of God Raymond Francis Camillus Mascarenhas.
I got a job in the bank.
Dilsun Loyster D‘Souza

Removal of Rectum Averted

My 44 year old son Cyril living in Canada was diagnosed with clusters
of polyps on his large intestine and rectum. That was in October 2013.
Doctors advised surgery and put him on a diet side by side. On the day
of centenary celebration of Bendur Parish, I prayed in tears at the tomb
of Servant of God Raymond FC Mascarenhas asking that at least Cyril‘s
rectum may be saved so that he can go about his needs normally.
On March 7, his doctor said Cyril‘s rectum could be saved. Although
the large intestine was removed the removal of rectum was averted. I
attribute this to the intercession of Servant of God RFC Mascarenhas.
Mrs Florie Crasta, Mangalore
Success in Exam
This is to express my gratitude and praise for the favours
received through the intercession of Servant of God
Raymond Mascarenhas and also to seek favours for the
future of P. Vincent and for his family.
P. Vincent was studying in Tamil Nadu in Sheela College
of Engineering for Mechanical Engineering as a second
year. He was not doing well in his studies and was failing continuously. I
(his aunt) was praying looking at the picture of the Servant of God
Raymond Mascarenhas. Later I found out from the teacher about his (P.
Vincent‘s) studies. I am happy that he has passed in all his subjects in
his second semester. I was extremely happy and acknowledge the favours
received, giving his photo and praying for more favours.
I pray that he may study well and continue the studies in the same
college and his family may be able to support financially for the same.
Also pray for all those who face difficulties to study well.
Ajes P. Vincent, Calicut
43
Improvement in Gastritis and Healing of Stiffness in the Chest
Thank you very much for the favours I received. I was suffering
from gastritis for sometime. I prayed to Servant of God RFC Macarenhas
and now I am 85% better and I am free from stiffness in the chest.
Flora, Mangalore
Thanksgiving- Praise be to God
I came here (Memorial of Msgr Raymond Mascarenhas) and prayed two
consecutive years; and because of this we are able to adopt a beautiful
child of yours - Angela Maria through the intercession of SD RFC
Mascarenhas. We thank God Almighty and also pray that having received
this special blessing we may have a peaceful, joyful and blissful family
life. We also pray for the protection of the Servant of God‘s fatherly love
for our child.
Stanly and Geethu, Kozhikode
Thanksgiving
I thank God Almighty who has blessed me through the intercession of
SD RFC Mascarenhas. When I came here for the 50th death anniversary
of the Servant of God, I had prayed through his intercession for two
intentions, and I received both of them. My debts were repaid and my
son got an engineering admission at Calicut itself. Thank you Lord for
these favours. I also pray that my daughter may get good marks in her
studies and become a person who does well to the society. May I be
blessed with peace of mind and good health.
One Believer
Thanksgiving
Thanks to God Almighty for solving the problems concerning my
job through the heavenly intercession of the Servant of God RFC
Mascarenhas.
A Devotee, Kerala
Good Sister-in - Law
I am grateful to our Founder RFC Mascarenhas for his intercession
to get good life partner for my brother. Now I have a lovely sister in-law
who is very sensitive and caring to my brother and mother.
Sr Juliana, Manipur
Thanks for the favour
Thanks for the favours received through our Founder.
Sr Grace Natal, Badibahal, Orissa
Thanks for a favour
I got a good job. Thanks to RFC Mascarenhas.
Darryl Pinto

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 BOOK REVIEW

To You My Daughters: Letters of Mgr RFC Mascarenhas,

compiled by Sr Lillis BS and Sr Miriam BS, ATC Publications,
Bangalore, 2013, pp. 541.
‘To You My Daughters’ the personal letters of the Servant of God,
Raymond FC Mascarenhas to the members of the Congregation of the
Sisters of the Little Flower of Bethany, is indeed a spiritual treatise.
The tome which contains 159 letters written between 1923 and
1927 to individual Sisters and communities. All the letters are handwritten
and several of them have been written in Konkani which have
necessitated a translation. There are three things which strike the reader
whilst going through this epistle:
i) Fr. Mascarenhas truly believed in the power of communications
ii) He was not afraid of putting things down in writing
iii) His letters are surely instruments of motivation, encouragement
and inspiration

45
 Most of the letters are written in very simple language, very
uncomplicated and lucid. He very clearly tells the recipient of his
intentions and conveys this in a language which can easily be understood.
In doing so, he demonstrates a tremendous sensitivity towards the person
and also provides the possibility of a prompt response. One is really not
sure if all the recipients actually responded but there are some references
which clearly indicate a continued correspondence.
Several of the letters clearly demonstrate his simple but deep faith.
There is his oft-repeated blessing ‘the Queen Mother of Bethany with
her sweet Child, bless all the children of Lisieux.’
There are those letters which clearly indicate his acceptance of
God’s will in his life; like the time he was appointed Vicar General of the
Diocese of Mangalore (1st August, 1931).
There is a very personal touch in almost all the letters. He does not
cringe in communicating “terms of endearment.” He consistently calls
those entrusted to his care as children. He always refers to himself as
“Father” or “Father in Christ.”
However, underlying almost every letter is an undeniable fact that
the author is filled with the Lord’s Spirit and in a very effective way is
able to communicate to the recipient of his letters the values which
Jesus and Mother Mary came to give all of us.
‘To You My Daughters’ provides us with a deep insight into the life
of a deeply religious man who was truly a Saint and a Prophet. Through
these letters, the reader sees how he transcends the narrowness and
the pettiness of his own time. The reader is uplifted, comes closer to
God. It is indeed a spiritual treatise, a treasure for anyone aspiring for a
more authentic spiritual life.
In more ways than one, these letters are not merely notes scribbled
to his own daughters but to the Church of today.
Reading this book is a must, allowing it to touch us is even more
important.
Fr Cedric Prakash SJ

46
 CONTRIBUTORS
Rev Dr Ronald Serrao
Rev Dr Ronald Serrao is a diocesan priest belonging
to the diocese of Mangalore. Currently he is a Professor
of Sacred Liturgy and Dean of Theology, St Joseph‘s
Inter-diocesan Seminary, Mangalore. He has a
Licentiate and Doctorate in Sacred Liturgy from St
Anselmo, Rome. During the 27 years of his priesthood,
Fr Rony, as he is affectionately called has served the diocese in various
capacities such as Assistant Parish Priest, Director of Mangala Jyothi,
DBCLC and as Professor in the Seminary. He is a good musician and a
prolific writer both in Konkani and English. He has over a hundred hymns,
several books and articles to his credit, all of which are highly beneficial
to the spiritual life of the people. Hence he is the right person to write
about the contribution of Servant of God Raymond FC Mascarenhas in
the field of Liturgy.
Rev Fr Praveen Leo Lasrado
Rev. Fr Praveen Leo Lasrado is a priest of
Mangalore diocese and currently serves as a Moral
Theology Professor at St Joseph’s Inter-diocesan
Seminary, Mangalore. He is also the Human Formation
Director of theologians. Ordained in 2005 he has served
an assistant Parish Priest for three years in three
different parishes before obtaining a Licentiate in Moral
Theology from Urbaniana University, Rome. Fr Leo has served in the
Vatican Radio, both writing and broadcasting weekly programmes for
youth. He conducts value based camps and seminars for young adults.
He has published articles both in Konkani and English journals. Apart
from teaching in the Seminary, he also holds other responsibility in the
Diocese of Mangalore. He is the Ecumenical in charge for pastors. He is
also the circulation manager of Joskiran journal. In his article on the
prayer life of Servant of God, RFC Mascarenhas he gives not only how
RFC prayed, but also guidelines on how to maintain prayerfulness in
one‘s life.
Mr James D‘Souza
An ardent admirer of Servant of God, Raymond FC Mascarenhas,
Mr James never ceases to talk about him. In fact he is always on the
lookout for opportunities to share his love and admiration for the Servant
47
of God. He has written about him on various occasions.
Some of his writings are compiled in the book ‘If Only
I Knew.....‘In the present article Mr James expresses
his thoughts about the shifting of the mortal remains
of the Servant of God to the new tomb, on December
16, 2013. His personal efforts to spread love and
devotion to Mangalore‘s first Servant of God is highly
significant and appreciable.
Sr Santosh Maria BS
Sr Santosh Maria is a Bethany sister serving in
Kerala. She holds a Bachelor‘s Degree in Theology from
St Joseph‘s Inter-diocesan Seminary, Mangalore and
Master‘s Degree in Biblical Studies from JDV, Pune. Sr
Santosh has worked in the fields of education and
formation. She was a local superior for three years.
She has been taking classes for formees at various
levels. She conducts retreats for Bethany sisters and formees. Currently
she is the Provincial Superior of Bethany‘s Southern Province which
includes the states of Kerala, Tamil Nadu and Andhra Pradesh.
Sr Sahana BS
Sr Sahana is a Bethany sister from Mangalore.
She holds a Bachelor’s Degree in Theology from
Vidyajyoti College of Theology, New Delhi, a Licentiate
degree in Theology and Religious Studies (S.T.L.) and
Doctor‘s Degree (Ph.D.) in Moral Theology (S.T.D.) from
K.U. Leuven, Belgium. After her return from Belgium,
she participated and presented a paper at the
International Conference on ‘‘Ecclesia Women in Asia’’ held in Bangalore,
in November 2013, on the topic ‘Gender Justice.’ In January 2014, she
participated and presented a paper at the International Conference on
“Bounds of Ethics in a Globalised World” at Christ University at Bangalore.
Sr Sahana has done the Formators’ Course for three consecutive summers
under the Institute for Formation India. She has worked in the fields of
education and formation. She conducts retreats and seminars for
formees at different stages. Currently she is Tertian Directress, at Rosa
Mystica Tertiate, Gurpur, Karnataka. She has been invited to present a
paper at Markkula Center for Applied Ethics at Santa Clara University,
USA, in September 2014, on the topic “Catholicism and Conscience:
Rights, Responsibilities, and Institutional Policies.”

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