- Born: 27 August 1910
- Birthplace: Skopje, Macedonia
- Died: 5 September 1997
- Best Known As: Humanitarian nun of Calcutta, called "The Saint of the Gutters"
Name at birth: Agnes Gonxha Bojaxhiu
Mother Teresa grew famous for humbly ministering to lepers, the homeless and the poorest of the poor in the slums of Calcutta. In 1928 Agnes Gonxha Bojaxhiu joined the Sisters of Our Lady of Lareto, a Catholic order that did charity work in India. She took the name Sister Teresa and for 17 years taught school in the country. In 1950 she founded the Missionaries of Charity, a new order devoted to helping the sick and poor; the order grew to include branches in more than 100 cities around the world, and Mother Teresa became a worldwide symbol of charity, meeting with Princess Diana and many other public figures. In 1979 Mother Teresa was awarded the Nobel Prize for Peace, and in 1985 she was awarded the Medal of Freedom from the United States.
She was beatified by Pope John Paul II on 19 October 2003, placing her one step from sainthood in the Catholic faith; after beatification she became known as the Blessed Mother Teresa of Kolkata... Though her parents were ethnic Albanians, Mother Teresa was born in what is now Macedonia and what was then part of the Ottoman Empire. Some sources give her date of birth as August 26th, not August 27th.
For her work among the poor and dying of India, Mother Teresa of Calcutta (1910-1997) won the Nobel Prize for Peace in 1979.
Mother Teresa of Calcutta, a Roman Catholic nun who founded the only Catholic religious order still growing in membership, was born Agnes Gonxha Bojaxhiu in Skopje, Yugoslavia, on August 27, 1910. Her parents were Albanian grocers, and at the time of her birth Skopje lay within the Ottoman Empire. She attended public school in Skopje, and first showed religious interests as a member of a school sodality that focused on foreign missions. By the age of 12 she felt she had a calling to help the poor.
This calling took sharper focus through her teenage years, when she was especially inspired by reports of work being done in India by Yugoslav Jesuit missionaries serving in Bengal. When she was 18 Mother Teresa left home to join a community of Irish nuns, the Sisters of Loretto, who had a mission in Calcutta, India. She received training in Dublin, Ireland, and in Darjeeling, India, taking her first religious vows in 1928 and her final religious vows in 1937.
One of Mother Teresa's first assignments was to teach, and eventually to serve as principal, in a girls' high school in Calcutta. Although the school lay close to the teeming slums, the students were mainly wealthy. In 1946 Mother Teresa experienced what she called a second vocation or "call within a call." She felt an inner urging to leave the convent life and work directly with the poor. In 1948 the Vatican gave her permission to leave the Sisters of Loretto and to start a new work under the guidance of the Archbishop of Calcutta.
Founding the Missionaries of Charity
To prepare to work with the poor, Mother Teresa took an intensive medical training with the American Medical Missionary Sisters in Patna, India. Her first venture in Calcutta was to gather unschooled children from the slums and start to teach them. She quickly attracted both financial support and volunteers, and in 1950 her group, now called the Missionaries of Charity, received official status as a religious community within the Archdiocese of Calcutta. Members took the traditional vows of poverty, chastity, and obedience, but they added a fourth vow - to give free service to the most abjectly poor. In Mother Teresa's own view, the work of her group was very different from that of secular welfare agencies. She saw her nuns ministering to Jesus, whom they encounter as suffering in the poor, especially those who are dying alone or who are abandoned children.
The Missionaries of Charity began their distinctive work of ministering to the dying in 1952, when they took over a temple in Calcutta that previously had been dedicated to the Hindu goddess Kali. The sisters working there had, as their main goal, filling with dignity and love the last days of poor people who were dying. The physical conditions of this shelter were not imposing, although they were completely clean; but the emotional atmosphere of love and concern struck most visitors as truly saintly. When the sisters were criticized or disparaged because of the small scale of their work (in the context of India's tens of millions of desperately poor and suffering people), Mother Teresa tended to respond very simply. She considered any governmental help a benefit, but she was content to have her sisters do what they could for specific suffering people, since she regarded each individual as infinitely precious in God's sight.
The Missionaries of Charity received considerable publicity, and Mother Teresa used it rather adroitly to benefit her work. In 1957 they began to work with lepers and slowly expanded their educational work, at one point running nine elementary schools in Calcutta. They also opened a home for orphans and abandoned children. In 1959 they began to expand outside of Calcutta, starting works in other Indian cities. As in Calcutta, their focus was the poorest of the poor: orphans, the dying, and those ostracized by diseases such as leprosy. Before long they had a presence in more than 22 Indian cities, and Mother Teresa had visited such other countries as Ceylon (now Sri Lanka), Australia, Tanzania, Venezuela, and Italy to begin foundations. Although in most of these countries the problems of the poor seemed compounded by uncontrolled population growth, the Sisters held strongly negative views on both abortion and contraception. Their overriding conviction was that all lives are precious, and sometimes they seemed to imply that the more human beings there were, the better God's plan was flourishing.
In 1969 Mother Teresa allowed a group called the International Association of Co-Workers of Mother Teresa to affiliate itself with the Missionaries of Charity. This was a sort of "third order, " as Catholics sometimes call basically lay groups that affiliate with religious orders both to help the orders in their work and to participate in their idealistic spirituality. These Co-Workers were drawn to Mother Teresa's work with the very poor, and their constitution specified that they wanted to help serve the poorest of the poor, without regard to caste or creed, in a spirit of prayer and sacrifice.
Dedication to the Very Poor
Mother Teresa's group continued to expand throughout the 1970s, opening works in such new countries as Jordan (Amman), England (London), and the United States (Harlem, New York City). She received both recognition and financial support through such awards as the Pope John XXIII Peace Prize and a grant from the Joseph Kennedy Jr. Foundation. Benefactors regularly would arrive to support works in progress or to stimulate the Sisters to open new ventures. Mother Teresa received increasing attention in the media, especially through a British Broadcasting Corporation special interview that Malcolm Muggeridge conducted with her in London in 1968. In 1971, on the occasion of visiting some of her sisters in London, she went to Belfast, Northern Ireland, to pray with the Irish women for peace and to meet with lan Paisley, a militant Protestant leader. In the same year she opened a home in Bangladesh for women raped by Pakistani soldiers in the conflicts of that time. By 1979 her groups had more than 200 different operations in over 25 countries around the world, with dozens more ventures on the horizon. In 1986 she persuaded President Fidel Castro to allow a mission in Cuba. The hallmark of all of Mother Teresa's works - from shelters for the dying to orphanages and homes for the mentally ill - continued to be service to the very poor.
In 1988 Mother Teresa sent her Missionaries of Charity into Russia and also opened a home for AIDS patients in San Francisco, California. In 1991 she returned home to Albania and opened a home in Tirana, the capital. At this time, there were 168 homes operating in India. Later in 1995, plans materialized to open homes in China.
Despite the appeal of this saintly work, all commentators remarked that Mother Teresa herself was the most important reason for the growth of her order and the fame that came to it. Muggeridge was struck by her pleasant directness and by the otherworldly character of her values. He saw her as having her feet completely on the ground, yet she seemed almost unable to comprehend his suggestion (meant as an interviewer's controversial prod) that trying to save a few of India's abandoned children was almost meaningless, in the face of the hordes whom no one was helping. He realized that Mother Teresa had virtually no understanding of a cynical or godless point of view that could consider any human being less than absolutely valuable.
Another British interviewer, Polly Toynbee, was especially struck by Mother Teresa's lack of rage or indignation. Unlike many "social critics, " she did not find it necessary to attack the economic or political structures of the cultures that were producing the abjectly poor people she was serving. For her the primary rule was a constant love, and when social critics or religious reformers chose to vent anger at the evils of structures underlying poverty and suffering, that was between them and God. Indeed, in later interviews Mother Teresa continued to strike an apolitical pose, refusing to take a stand on anything other than strictly religious matters. One sensed that to her mind politics, economics, and other this-worldly matters were other people's business. The business given by God to her and her group was simply serving the very poor with as much love and skill as they could muster.
In the 1980s and 1990s Mother Teresa's health problems became a concern. She suffered a heart attack while visiting Pope John Paul II in 1983. She had a near fatal heart attack in 1989 and began wearing a pacemaker.
In August 1996 the world prayed for Mother Teresa's recovery. At the age of 86, Mother Teresa was on a respirator in a hospital, suffering from heart failure and malaria. Doctors were not sure she would recover. Within days she was fully conscious, asked to receive communion, and requested that the doctors send her home. When she was sent home a few weeks later in early September, a doctor said she firmly believed, "God will take care of me."
In late November of that same year, Mother Teresa was again hospitalized. She had angioplasty surgery to clear two blocked arteries. She was also given a mild electric shock to correct an irregular heartbeat. She was released after spending almost a month in the hospital.
In March 1997, after an eight week selection process, 63-year-old Sister Nirmala was named as the new leader of the Missionaries of Charity. Although Mother Teresa had been trying to cut back on her duties for some time (because of her health problems), she stayed on in an advisory role to Sister Nirmala.
In April 1997 filming began on the movie "Mother Teresa: In the Name of God's Poor" with actress Geraldine Chaplin playing the title role. The movie aired in the fall of 1997 on "The Family Channel" even though, after viewing the movie, Mother Teresa refused to endorse it. Mother Teresa celebrated her 87th birthday in August, and died shortly thereafter of a heart attack on September 5, 1997. The world grieved her loss and one mourner noted, "It was Mother herself who poor people respected. When they bury her, we will have lost something that cannot be replaced."
In appearance Mother Teresa was both tiny (only about five feet tall) and energetic. Her face was quite wrinkled, but her dark eyes commanded attention, radiating an energy and intelligence that shone without expressing nervousness or impatience. Many of her recruits came from people attracted by her own aura of sanctity, and she seemed little changed by the worldwide attention she received. Conservatives within the Catholic Church sometimes used her as a symbol of traditional religious values that they felt lacking in their churches. By popular consensus she was a saint for the times, and a spate of almost adoring books and articles started to canonize her in the 1980s and well into the 1990s. She herself tried to deflect all attention away from what she did to either the works of her group or to the god who was her inspiration. She continued to combine energetic administrative activities with a demanding life of prayer, and if she accepted opportunities to publicize her work they had little of the cult of personality about them.
In the wake of the 1979 Nobel Prize for Peace she received many other international honors, but she sometimes disconcerted humanitarian groups by expressing her horror at abortion or her own preference for prayer rather than politics. When asked what would happen to her group and work after her death, she told people that God would surely provide a successor - a person humbler and more faithful than she. The Missionaries of Charity, who had brothers as well as sisters by the mid-1980s, are guided by the constitution she wrote for them. They have their vivid memories of the love for the poor that created the phenomenon of Mother Teresa in the first place. So the final part of her story will be the lasting impact her memory has on the next generations of missionaries, as well as in the world as a whole.
Further Reading
A good sampling of Mother Teresa's own ideas was available in her own books, Life in the Spirit (1983); A Simple Path (1995); In My Own Words (1996); and No Greater Love (1997). The books contained reflections, meditations, and prayers that provided a good basis for judging Mother Teresa's spirituality. Of the constantly growing number of biographies and studies, Malcolm Muggeridge's Something Beautiful for God (1984) deserved special mention, because it was one of the first and best publicized treatments. Muggeridge made no effort to conceal his admiration. Other solid, if usually almost overly admiring, treatments included Eileen Egan, Such a Vision of the Street (1985); Desmond Doig, Mother Teresa: Her People and Her Work (1976); Kathryn Spink, The Miracle of Love (1982); Edward Le Joly, Mother Teresa of Calcutta (1983); William Jay Jacobs, Mother Teresa: Helping the Poor (1991); Margaret Holland, Mother Teresa (1992); and Mildred Pond, Mother Teresa (1992).
See also Maclean's (March 24, 1997) and People (June 30, 1997). Information on Mother Teresa may also be accessed on the internet by doing a search of her name (August 20, 1997).
Britannica Concise Encyclopedia: Blessed Mother Teresa of Calcutta
(born Aug. 27, 1910, Skopje, Maced., Ottoman Empire — died Sept. 5, 1997, Calcutta, India; beatified Oct. 19, 2003) Roman Catholic nun, founder of the Order of the Missionaries of Charity. The daughter of a grocer, she became a nun and went to India as a young woman. After studying nursing, she moved to the slums of Calcutta (Kolkata); in 1948 she founded her order, which served the blind, the aged, the disabled, and the dying. In 1963 the Indian government awarded her the Padmashri ("Lord of the Lotus") for her services to the people of India, and in 1971 Pope Paul VI awarded her the first Pope John XXIII Peace Prize. In 1979 she received the Nobel Prize for Peace. Although in her later years she suffered from a worsening heart condition, Mother Teresa continued to serve the poor and sick and also spoke out against divorce, contraception, and abortion. Her order included hundreds of centres in more than 90 countries, with some 4,000 nuns and hundreds of thousands of lay workers. She was succeeded by the Indian-born Sister Nirmala. The process to declare her a saint began within two years of her death, and Pope John Paul II issued a special dispensation to expedite the process. She was beatified on Oct. 19, 2003, reaching the ranks of the blessed in the shortest time in the church's history.
For more information on Blessed Mother Teresa of Calcutta, visit Britannica.com.
Columbia Encyclopedia: Teresa, Mother, 1910–97, Roman Catholic missionary in India, winner of the 1979 Nobel Peace Prize, b. Skopje (now in Macedonia) as Agnes Goxha Bojaxhiu. Of Albanian parentage, she went to India at 17, becoming a nun and teaching school in Calcutta (now Kolkata). In 1948 she left the convent and founded the Missionaries of Charity, which now operates schools, hospitals, orphanages, and food centers worldwide. She was beatified by Pope John Paul II in 2003.
Bibliography
See her writings in In My Own Words (1996, comp. by J. L. González-Balado) and her letters in Come Be My Light (2007, ed. by B. Kolodiejchuk).
History Dictionary: Mother Teresa (tuh-ree-suh, tuh-ray-zuh)
A Roman Catholic nun, born in Yugoslavia, who received the Nobel Prize for peace in 1979 for her humanitarian work among lepers and other dying poor of Calcutta.
Quotes By: Mother Teresa
Quotes:
"The biggest disease today is not leprosy or tuberculosis, but rather the feeling of being unwanted."
"It's not how much we give but how much love we put into giving."
"Let us more and more insist on raising funds of love, of kindness, of understanding, of peace. Money will come if we seek first the Kingdom of God --the rest will be given."
"To keep a lamp burning we have to keep putting oil in it."
"I know God will not give me anything I can't handle. I just wish that He didn't trust me so much."
"There is hunger for ordinary bread, and there is hunger for love, for kindness, for thoughtfulness; and this is the great poverty that makes people suffer so much."
Quotes by Mother Teresa supplied by Quotations Book.
Mother Teresa (born Agnes Gonxha Bojaxhiu IPA: [ˈagnɛs gɔnˈʤa bɔˈjaʤiu]) (August 26, 1910 – September 5, 1997) was a Roman Catholic nun who founded the Missionaries of Charity and won the Nobel Peace Prize in 1979 for her humanitarian work. For over forty years she ministered to the poor, sick, orphaned, and dying in Kolkata (Calcutta), India.
As the Missionaries of Charity grew under Mother Teresa's leadership, they expanded their ministry to other countries. By the 1970s she had become internationally famed as a humanitarian and advocate for the poor and helpless, due in part to a documentary, and book, Something Beautiful for God by Malcolm Muggeridge. Following her death she was beatified by Pope John Paul II and given the title Blessed Teresa of Calcutta.[2][3]
Early life
Agnes Gonxha Bojaxhiu was born on 26 August, 1910, in Skopje, which is now the capital of the Republic of Macedonia.[4] She was the youngest of the children of a family from Shkodër, Albania, born to Nikola and Drane Bojaxhiu. Nikola was involved in politics and devoted to the Albanian Cause. After a political meeting he fell ill and died when Agnes was about eight years old.[4] After her father's death, her mother raised her as a Roman Catholic. According to a biography by Joan Graff Clucas, in her early years Agnes was fascinated by stories of the lives of missionaries and their service, and by age 12 was convinced that she should commit herself to a religious life.[5] She left home at age 18 to join the Sisters of Loreto as a missionary. She never again saw her mother or sister.[6]
Agnes initially went to the Loreto Abbey in Rathfarnham, Ireland to learn English, the language the Sisters of Loreto used to teach school children in India.[7] She arrived in India in 1929, and began her novitiate in Darjeeling, near the Himalayan mountains.[8] She took her first religious vows as a nun on 24 May, 1931. At that time she chose the name Teresa after Thérèse de Lisieux, the patron saint of missionaries.[9] She took her solemn vows on 14 May, 1937, while serving as a teacher at the Loreto convent school in eastern Calcutta.[10][11]
Although Teresa enjoyed teaching at the school, she was increasingly disturbed by the poverty surrounding her in Calcutta.[12] A famine in 1943 brought misery and death to the city; and the outbreak of Hindu/Muslim violence in August 1946 plunged the city into despair and horror.[13]
Missionaries of Charity
On September 10, 1946, Teresa experienced what she later described as "the call within the call" while traveling to the Loreto convent in Darjeeling for her annual retreat. "I was to leave the convent and help the poor while living among them. It was an order. To fail would have been to break the faith."[14] She began her missionary work with the poor in 1948, replacing her traditional Loreto habit with a simple white cotton chira decorated with a blue border and then venturing out into the slums."[15] Initially she started a school in Motijhil; soon she started tending to the needs of the destitute and starving.[16] Her efforts quickly caught the attention of Indian officials, including the Prime Minister, who expressed his appreciation.[17]
Teresa wrote in her diary that her first year was fraught with difficulties. She had no income and had to resort to begging for food and supplies. Teresa experienced doubt, loneliness and the temptation to return to the comfort of convent life during these early months. She wrote in her diary:
“
Our Lord wants me to be a free nun covered with the poverty of the cross. Today I learned a good lesson. The poverty of the poor must be so hard for them. While looking for a home I walked and walked till my arms and legs ached. I thought how much they must ache in body and soul, looking for a home, food and health. Then the comfort of Loreto [her former order] came to tempt me. 'You have only to say the word and all that will be yours again,' the Tempter kept on saying ... Of free choice, my God, and out of love for you, I desire to remain and do whatever be your Holy will in my regard. I did not let a single tear come.[18]
”
Mother Teresa's Home for the Dying in Kolkata (Calcutta).
Teresa received Vatican permission on October 7, 1950 to start the diocesan congregation that would become the Missionaries of Charity.[19] Its mission was to care for, in her own words, "the hungry, the naked, the homeless, the crippled, the blind, the lepers, all those people who feel unwanted, unloved, uncared for throughout society, people that have become a burden to the society and are shunned by everyone." It began as a small order with 13 members in Calcutta; today it has more than 4,000 nuns running orphanages, AIDS hospices, and charity centers worldwide, and caring for refugees, the blind, disabled, aged, alcoholics, the poor and homeless, and victims of floods, epidemics, and famine.[20]
In 1952 Mother Teresa opened the first Home for the Dying in space made available by the City of Calcutta. With the help of Indian officials she converted an abandoned Hindu temple into the Kalighat Home for the Dying, a free hospice for the poor. She renamed it Kalighat, the Home of the Pure Heart (Nirmal Hriday).[21] Those brought to the home received medical attention and were afforded the opportunity to die with dignity, according to the rituals of their faith; Muslims were read the Quran, Hindus received water from the Ganges, and Catholics received the Last Rites.[22] "A beautiful death," she said, "is for people who lived like animals to die like angels — loved and wanted."[22] Mother Teresa soon opened a home for those suffering from Hansen's disease, commonly known as leprosy, and called the hospice Shanti Nagar (City of Peace).[23] The Missionaries of Charity also established several leprosy outreach clinics throughout Calcutta, providing medication, bandages and food.
As the Missionaries of Charity took in increasing numbers of lost children, Mother Teresa felt the need to create a home for them. In 1955 she opened the Nirmala Shishu Bhavan, the Children's Home of the Immaculate Heart, as a haven for orphans and homeless youth.[24]
The order soon began to attract both recruits and charitable donations, and by the 1960s had opened hospices, orphanages, and leper houses all over India. Mother Teresa then expanded the order throughout the globe. Its first house outside India opened in Venezuela in 1965 with five sisters.[25] Others followed in Rome, Tanzania, and Austria in 1968; during the 1970s the order opened houses and foundations in dozens of countries in Asia, Africa, Europe, and the United States.[26]
Her philosophy and implementation have faced some criticism. While noting how little evidence Mother Teresa's critics were able to find against her, David Scott wrote that Mother Teresa limited herself to keeping people alive rather than tackling poverty itself.[27] She has also been criticized for her view on suffering: According to an article in the Alberta Report, she felt that suffering would bring people closer to Jesus.[28] The quality of care offered to terminally ill patients in the Homes for the Dying has been criticised in The Lancet and the British Medical Journal, which reported poor living conditions, such as using cold baths for all patients, reusing hypodermic needles, and taking an anti-materialist approach that precluded the use of systematic diagnosis.[29]
International charity
In 1982, at the height of the Siege of Beirut, Mother Teresa rescued 37 children trapped in a front line hospital by brokering a temporary cease-fire between the Israeli army and Palestinian guerrillas.[30] Accompanied by Red Cross workers, she traveled through the war zone to the devastated hospital to evacuate the young patients.[31]
When the walls of Eastern Europe collapsed, she expanded her efforts to Communist countries that had previously rejected the Missionaries of Charity, embarking on dozens of projects. She was undeterred by criticism about her firm stand against abortion and divorce stating, "No matter who says what, you should accept it with a smile and do your own work."
Mother Teresa traveled to assist and minister to the hungry in Ethiopia, radiation victims at Chernobyl, and earthquake victims in Armenia.[32][33][34] In 1991, Mother Teresa returned for the first time to her homeland and opened a Missionaries of Charity Brothers home in Tirana, Albania.
By 1996, she was operating 517 missions in more than 100 countries.[35] Over the years, Mother Teresa's Missionaries of Charity grew from twelve to thousands serving the "poorest of the poor" in 450 centers around the world. The first Missionaries of Charity home in the United States was established in the South Bronx, New York; by 1984 the order operated 19 establishments throughout the country.[36]
The spending of the charity money received has been criticized by some. Christopher Hitchens and the Stern have said that money that was donated with the intention of it being spent on the keeping of the poor was spent on other projects instead. [37]
Deteriorating health and death
Mother Teresa suffered a heart attack in Rome in 1983, while visiting Pope John Paul II. After a second attack in 1989, she received an artificial pacemaker. In 1991, after a battle with pneumonia while in Mexico, she suffered further heart problems. She offered to resign her position as head of the Missionaries of Charity. But the nuns of the order, in a secret ballot, voted for her to stay. Mother Teresa agreed to continue her work as head of the order.
In April 1996, Mother Teresa fell and broke her collar bone. In August she suffered from malaria and failure of the left heart ventricle. She had heart surgery, but it was clear that her health was declining. On March 13, 1997, she stepped down from the head of Missionaries of Charity and died on September 5,1997, nine days after her 87th birthday.
The Archbishop of Calcutta, Henry Sebastian D'Souza, said he ordered a priest to perform an exorcism on Mother Teresa with her permission when she was first hospitalized with cardiac problems because he thought she may be under attack by the devil.[38]
At the time of her death, Mother Teresa's Missionaries of Charity had over 4,000 sisters, an associated brotherhood of 300 members, and over 100,000 lay volunteers, operating 610 missions in 123 countries. These included hospices and homes for people with HIV/AIDS, leprosy and tuberculosis, soup kitchens, children's and family counseling programs, orphanages, and schools.
Global recognition and awards
Reception in India and Asia
Mother Teresa was granted a state funeral by the Indian Government in gratitude for her services to the poor of all religions in India.[39] In tribute, Nawaz Sharif, the Prime Minister of Pakistan said that she was "a rare and unique individual who lived long for higher purposes. Her life-long devotion to the care of the poor, the sick, and the disadvantaged was one of the highest examples of service to our humanity."[40] Mother Teresa had first been officially recognised in the region long before her death. In 1962, she was awarded the Padma Shri by the Indian government. That same year she received the Philippines-based Ramon Magsaysay Award for International Understanding, given for work in South or East Asia. The citation said that "the Board of Trustees recognizes her merciful cognizance of the abject poor of a foreign land, in whose service she has led a new congregation".[41] She continued to receive major Indian rewards in successive decades including, in 1972, the Jawaharlal Nehru Award for International Understanding and, in 1980, India's highest civilian award, the Bharat Ratna.[42]
Indian views on Mother Teresa were not uniformly favourable. Her critic Aroup Chatterjee, who was born and bred in Calcutta but lived in London, reports that "she was not a significant entity in Calcutta in her lifetime". Chatterjee blames Mother Teresa for promoting a negative image of his home city.[43] Her presence and profile grated in parts of the Indian political world, as she often opposed the Hindu Right. The Bharatiya Janata Party clashed with her over the Christian Dalits, but praised her in death, sending a representative to her funeral. The Vishwa Hindu Parishad, on the other hand, opposed the Government's decision to grant her a state funeral. Its secretary Giriraj Kishore said that "her first duty was to the Church and social service was incidental" and accused her of favouring Christians and conducting "secret baptisms" of the dying. But Parvathi Menon, writing the front page tribute for the Indian fortnightly Frontline, dismissed these charges as "patently false" and said that they had "made no impact on the public perception of her work, especially in Calcutta". Although praising her "selfless caring", energy and bravery, Menon was critical of Mother Teresa's public campaigning against abortion and that she claimed to be non-political when doing so.[42] More recently, the Indian daily The Telegraph referred to her as "the Saint of the Gutters", also mentioning calls for "Rome to investigate whether she did anything to alleviate the condition of the poor or just took care of the sick and dying and needed them to further a sentimentally-moral cause".[44]
Reception in the rest of the world
By the early 1970s, Mother Teresa had become an international celebrity. Her fame can be in large part attributed to the 1969 documentary Something Beautiful for God, which was f
ilmed by Malcolm Muggeridge and his 1971 book of the same title. Muggeridge was undergoing a spiritual journey of his own at the time.[45] During the filming of the documentary, footage taken in poor lighting conditions, particularly the Home for the Dying, was thought unlikely to be of usable quality by the crew. After returning from India, however, the footage was found to be extremely well lit. Muggeridge claimed this was a miracle of "divine light" from Mother Teresa herself.[46] Others in the crew thought it was due to a new type of ultra-sensitive Kodak film.[47] Muggeridge later converted to Catholicism.
President Ronald Reagan presents Mother Teresa with the Medal of Freedom at a White House ceremony, 1985
Around this time, the Catholic world began to honor Mother Teresa publicly. In 1971, Paul VI awarded her the first Pope John XXIII Peace Prize, commending her for her work with the poor, display of Christian charity and efforts for peace.[48] She later received the Pacem in Terris Award (1976).[49] Since her death, Mother Teresa has progressed rapidly along the steps towards sainthood, currently having reached the stage of having been beatified.
Mother Teresa was honored by both governments and civilian organizations. The United Kingdom and the United States each repeatedly granted awards, culminating in the Order of Merit in 1983, and honorary citizenship of the United States received on November 16, 1996. Mother Teresa's Albanian homeland granted her the Golden Honor of the Nation in 1994.[42] Her acceptance of this and another honour granted by the Haitian government proved controversial. Mother Teresa attracted criticism, particularly from the left, for implicitly giving support to the Duvaliers, to corrupt businessmen such as Charles Keating and Robert Maxwell and even to mainstream politicians on the right wing of Western politics, such as Margaret Thatcher and Ronald Reagan. In Keating's case she wrote to the judge of his trial asking for clemency to be shown.[29] [42]
Universities in both the West and in India granted her honorary degrees.[42] Other civilian awards include the Balzan Prize for promoting humanity, peace and brotherhood among peoples (1978),[50] and the Albert Schweitzer International Prize (1975).[51]
Mother Teresa received great attention from the media, such as Time Magazine.
In 1979, Mother Teresa was awarded the Nobel Peace Prize, "for work undertaken in the struggle to overcome poverty and distress, which also constitute a threat to peace." She refused the conventional ceremonial banquet given to laureates, and asked that the $192,000 funds be given to the poor in India,[52] stating that earthly rewards were important only if they helped her help the world's needy. When Mother Teresa received the prize, she was asked, "What can we do to promote world peace?" She answered "Go home and love your family." Building on this theme in her Nobel Lecture, she said: "Around the world, not only in the poor countries, but I found the poverty of the West so much more difficult to remove. When I pick up a person from the street, hungry, I give him a plate of rice, a piece of bread, I have satisfied. I have removed that hunger. But a person that is shut out, that feels unwanted, unloved, terrified, the person that has been thrown out from society - that poverty is so hurtable [sic] and so much, and I find that very difficult." More specifically, she singled out abortion as 'the greatest destroyer of peace in the world'. [53]
Her death was mourned in both secular and religious communities. The former U.N. Secretary-General Javier Pérez de Cuéllar, for example, said: "She is the United Nations. She is peace in the world."[40] During her lifetime and after her death, Mother Teresa was consistently found by Gallup to be the single most widely admired person in the US, and in 1999 was ranked as the "most admired person of the 20th century" by a poll in the US. She out-polled all other volunteered answers by a wide margin, and was in first place in all major demographic categories except the very young.
Towards the end of her life, Mother Teresa attracted some negative attention in the Western media. The author Christopher Hitchens has been one of her most active critics in both the United Kingdom and the United States. He was commissioned to co-write and narrate the documentary Hell's Angel about her for Channel 4 after Aroup Chatterjee encouraged the making of such a program, although Chatterjee was unhappy with the "sensationalist approach" of the final product.[43] Hitchens expanded his criticism in a 1995 book, The Missionary Position.[54]
Chatterjee writes that while she was alive Mother Teresa and her official biographers refused to collaborate with his own investigations and that she failed to defend herself against critical coverage in the Western press. He gives as examples a report in The Guardian in Britain whose "stringent (and quite detailed) attack on conditions in her orphanages ... [include] charges of gross neglect and physical and emotional abuse", and another documentary Mother Teresa: Time for Change? broadcast in several European countries.[43] Both Chatterjee and Hitchens have themselves been subject to criticism for their stance.
The German magazine Stern published a hostile article on the first anniversary of Mother Teresa's death. The medical press has also published criticism of her, arising from very different outlooks and priorities on patients' needs.[29] Other critics include Tariq Ali, a member of the editorial committee of the New Left Review, and the Irish-born investigative journalist Donal MacIntyre.[54]
Spiritual life
Analyzing her deeds and achievements, John Paul II asked: "Where did Mother Teresa find the strength and perseverance to place herself completely at the service of others? She found it in prayer and in the silent contemplation of Jesus Christ, his Holy Face, his Sacred Heart."[55]
In his first encyclical Deus Caritas Est, Benedict XVI mentioned Teresa of Calcutta three times and he also used her life to clarify one of his main points of the encyclical. "In the example of Blessed Teresa of Calcutta we have a clear illustration of the fact that time devoted to God in prayer not only does not detract from effective and loving service to our neighbour but is in fact the inexhaustible source of that service."[56] Mother Teresa specified that "It is only by mental prayer and spiritual reading that we can cultivate the gift of prayer."[57]
Although there was no direct connection between Mother Teresa's order and the Franciscan orders, she was known as a great admirer of St. Francis of Assisi.[58] Accordingly, her influence and life show influences of Franciscan spirituality. The Sisters of Charity recite the peace prayer of St. Francis every morning during thanksgiving after Communion and many of the vows and emphasis of her ministry are similar.[58] St. Francis emphasized poverty, chastity, obedience and submission to Christ. He also devoted much of his own life to service of the poor, especially lepers in the area where he lived.
Mother Teresa wrote numerous letters to her confessors and superiors over a 66-year period. She had asked that her letters be destroyed, concerned that "people will think more of me -- less of Jesus."[59] However, despite this request, the correspondences have been compiled in Mother Teresa: Come Be My Light (Doubleday).[60][45] In one publicly released letter to a spiritual confidant, the Rev. Michael van der Peet, she wrote, "Jesus has a very special love for you. [But] as for me, the silence and the emptiness is so great, that I look and do not see, — Listen and do not hear — the tongue moves [in prayer] but does not speak ... I want you to pray for me — that I let Him have [a] free hand."
Many news outlets have referred to Mother Teresa's writings as an indication of a "crisis of faith." [61] However, others have drawn comparisons to the 16th century mystic St. John of the Cross, who coined the term the "dark night" of the soul to describe a particular stage in the growth of some spiritual masters.[45] The Vatican has indicated that the letters would not affect her path to sainthood. [62] In fact, the book is edited by the Rev. Brian Kolodiejchuk, her postulator, the official responsible for gathering the evidence for her sanctification.[45]
Influence in the world
The Missionaries of Charity Brothers was founded in 1963, and a contemplative branch of the Sisters followed in 1976. Lay Catholics and non-Catholics were enrolled in the Co-Workers of Mother Teresa, the Sick and Suffering Co-Workers, and the Lay Missionaries of Charity. In answer to the requests of many priests, in 1981 Mother Teresa also began the Corpus Christi Movement for Priests,[63] and in 1984 founded with Fr. Joseph Langford the Missionaries of Charity Fathers[64] to combine the beauty of the vocation of the Missionaries of Charity with the resources of the ministerial priesthood. Today, over one million workers worldwide volunteer for the Missionaries of Charity.[citation needed]
Miracle and beatification
Following Mother Teresa's death in 1997, the Holy See began the process of beatification, the second step towards possible canonization. This process requires the documentation of a miracle performed from the intercession of Mother Teresa. In 2002, the Vatican recognized as a miracle the healing of a tumor in the abdomen of an Indian woman, Monica Besra, following the application of a locket containing Mother Teresa's picture. Monica Besra said that a beam of light emanated from the picture, curing the cancerous tumor. Some of Besra's medical staff and, initially, Besra's husband insist that conventional medical treatment eradicated the tumor.[65] Unless dispensed by the Pope, a second miracle is required for her to proceed to canonization.
Christopher Hitchens, a British-born American author, journalist and literary critic, was the only witness called by the Vatican to give evidence against Mother Teresa's beatification and canonization process, as the Vatican had abolished the traditional "devil's advocate" role that filled a similar purpose.[66] Hitchens has written that Mother Teresa's own words on poverty proved that "her intention was not to help people", and he alleged that she lied to donors about the use of their contributions. “It was by talking to her that I discovered, and she assured me, that she wasn't working to alleviate poverty,” says Hitchens. “She was working to expand the number of Catholics. She said, ‘I'm not a social worker. I don't do it for this reason. I do it for Christ. I do it for the church.’"[67] In the process of examining Teresa's suitability for beatification and canonization, the Roman Curia (the Vatican) pored over a great deal of documentation of published and unpublished criticisms against her life and work. Vatican officials say Hitchens' allegations have been investigated by the agency charged with such matters, the Congregation for the Causes of Saints, and they found no obstacle to Mother Teresa's beatification. Due to the attacks she has received, some Catholic writers have called her a sign of contradiction.[68]
Commemoration
Memorial plaque dedicated to Mother Teresa at a building in Václavské náměstí in Olomouc, Czech Republic.
Main article: Commemorations of Mother Teresa
Mother Teresa inspired a variety of commemorations. She has been memorialized through museums, been named patroness of various churches, and had various structures and roads named after her.
10th anniversary of her death
On September 5, 2007, Mother Teresa's feast day, Calcutta's Archbishop Lucas Sirkar said Mass for thousands of devotees to commemorate the 10th anniversary of the death of Mother Teresa (attended by nuns and volunteers at Mother House, the headquarters of the Missionaries of Charity).[69]
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Ramanujan was born on 22 December 1887 in Erode, Tamil Nadu, India, at the place of residence of his maternal grandparents.[7] His father, K. Srinivasa Iyengar worked as a clerk in a sari shop and hailed from the district of Thanjavur.[8] His mother, Komalatammal was a housewife and also a singer at a local temple. They lived in Sarangapani Street in a south-Indian-style home (now a museum) in the town of Kumbakonam. When Ramanujan was a year and a half old, his mother gave birth to a son named Sadagopan. The newborn died less than three months later. In December 1889, Ramanujan had smallpox and fortunately recovered, unlike the thousands in the Thanjavur district who had succumbed to the disease that year.[9] He moved with his mother to her parents' house in Kanchipuram, near Madras. In November 1891, and again in 1894, his mother gave birth, but both children died before their first birthdays. 
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