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007 - Mother Teresa - The Sinner · Who Did What Now With Katie Charlwood

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  Speaker 1: You're listening to an airwave media podcast. Hi, and welcome
• 0:20
  Speaker 1: to Who Did What Now? The history podcast with me
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  Speaker 1: you're apparently controversial host Kerry Charlwood, social scientist and a
• 0:31
  Speaker 1: reader of books. Hi, everybody, It has been an interesting week.
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  Speaker 1: I went viral on TikTok kind of as you know
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  Speaker 1: some of you know if you're hear from that. Hello,
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  Speaker 1: Welcome to my circle of discontent. For those of you
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  Speaker 1: who don't know, I am a social scientist who talks
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  Speaker 1: about history on the internet, sometimes via this podcast and
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  Speaker 1: sometimes on TikTok. And two of my videos did really
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  Speaker 1: well this week. So my yeah videos, one of which
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  Speaker 1: was it's about Leonardo da Vinci. Basically Leonardo da Vinci
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  Speaker 1: had like this extreme level of fitness and there are
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  Speaker 1: stories of him like being able to like bend a
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  Speaker 1: horseshoe with one hand, and you know, I mean the
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  Speaker 1: metal was different back then, so and if he was
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  Speaker 1: really strong, he probably could do it. But anyway, so
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  Speaker 1: that did really well, and I was genuinely surprised because
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  Speaker 1: I was like, okay, and then I had another video
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  Speaker 1: and then I did another video of about mother Teresa,
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  Speaker 1: and that kind of blew up and so that was
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  Speaker 1: that was a bit interesting. I genuinely did not think that,
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  Speaker 1: of all things, something about Mother Teresa would blow up
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  Speaker 1: like that. So it was requested that I would go
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  Speaker 1: a little bit more in depth. And so so this
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  Speaker 1: week's episode is Mother Theresa did what Now had a
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  Speaker 1: variety of sources. I wanted to ensure that I used
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  Speaker 1: a collection of verifiable miracle paper called the Lancet. In
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  Speaker 1: nineteen ninety four they had Mother Trees's Care for the
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  Speaker 1: Dying by Robin Fox in nineteen eighteen four, and there
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  Speaker 1: was also letters from David Jeffrey, Joseph on Nails and
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  Speaker 1: Gillie Burns. Also in the Lancet there was an independent
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  Speaker 1: study report done by serge Ve, Carol Sinchal and Genevieve Channa.
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  Speaker 1: I'm sorry, I'm gonna say now apologies for mispronouncing mispronouncing things.
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  Speaker 1: This was twenty thirteened and the study was called Nicott
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  Speaker 1: de Mertresa Studies in Religion as Science relig You, the
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  Speaker 1: missionary position Mother TREESA and in practicer Christopher Hutchins and
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  Speaker 1: also his documentary Hells Angel. In nineteen eighty four, an
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  Speaker 1: article by Nick Squire's for the Telegraph in twenty seventeen.
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  Speaker 1: Mother's Teresa Legacy under Cloud is Saint Hudinier's Mother Theresa
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  Speaker 1: The Final Verdict by the doctor Arupe chatter g. There's
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  Speaker 1: also a documentary from twenty thirteen, Thinking Aloud, a film
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  Speaker 1: on Mother Teresa myth versus Reality by Ahmed Ghosh There
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  Speaker 1: and there's a clicquion of the articles that I sort
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  Speaker 1: of skimmed through from the Independent of Code at UK
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  Speaker 1: from twenty sixteen The New York Times again in twenty
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  Speaker 1: sixteen India Today, Mother Theresa The Genius of Kakuta by
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  Speaker 1: Sally Warner in two thousy and three, Mother Theresa and
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  Speaker 1: her Critics by William Junior Duino and that was twenty thirteen,
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  Speaker 1: Saint of the Gutters with Friends in High Places and
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  Speaker 1: Times Higher Education in two thousy three by Krishna Dotta.
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  Speaker 1: A BBC document entry Mother Chores Are the Final Verdict
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  Speaker 1: and that was twenty ten by William Crawley. Original Sin,
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  Speaker 1: Secret Account, Hidden Truths, Blackmail and the Forces blocking Pope
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  Speaker 1: France's Revolution by Gianluigi Notes in twenty seventeen. So and
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  Speaker 1: also Mother Tes's own letters. So this is these are
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  Speaker 1: my sources, feel free to go through any of them.
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  Speaker 1: They're are all linked in my my TikTok, So go
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  Speaker 1: ahead and yes. Gonzie Byasu was born on the twenty
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  Speaker 1: sixth of August nineteen ten in Scopia, which is now
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  Speaker 1: the capital of North Macedonia, and to her Albanian parents.
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  Speaker 1: So basically, when she turned twelve, she said that God
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  Speaker 1: came to her and Agnes would be Agnes would be
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  Speaker 1: the Anglicized version of a yes, which I've probably mispronounced.
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  Speaker 1: But like, as a young girl, she was fascinated by
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  Speaker 1: the stories of you know, Christian missionaries and their service
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  Speaker 1: in Bengal, and by the time she turned twelve, like
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  Speaker 1: she was convinced that, you know, she had to join
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  Speaker 1: a religious order and that she had to commit herself
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  Speaker 1: to religious life. And in nineteen twenty eight, when she
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  Speaker 1: was eighteen, she prayed at the Black Madonna of Vitinna
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  Speaker 1: Litnus and where she often went on pilgrimages. This basically
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  Speaker 1: made her feel like absolutely, I need to go and
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  Speaker 1: be a nun and shit, so so off she goes
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  Speaker 1: decides to join the Sisters of Loretto at the Loretto
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  Speaker 1: Abbey and with foreignhum in Ireland to learn English, because
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  Speaker 1: of course Ireland is the place you should go to
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  Speaker 1: learn English anyway, and so she moves there and she
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  Speaker 1: never sees her family again. So after a year in Ireland,
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  Speaker 1: she heads to India and goes to der Dueling in
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  Speaker 1: the Lower Himalayas, and she learns Bengalle and she teaches
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  Speaker 1: at Saint Teresa's school which is near her convent. So
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  Speaker 1: she takes the name Theresa to be named after Terres
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  Speaker 1: de Lusieux, the patron saint of missionaries Okay, and takes
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  Speaker 1: a religious vows on the twenty fourth of May nineteen
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  Speaker 1: thirty one. So she takes her religious vows in nineteen
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  Speaker 1: thirty one, and then she takes her solemn vows in
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  Speaker 1: nineteen thirty seven. So in Okay, skip forward to tenth
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  Speaker 1: September ninety forty six and Theresa has this experience and
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  Speaker 1: she basically calls this the call within the call, she
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  Speaker 1: was traveling to the Little Loretto Convent indur Jeeling from
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  Speaker 1: Kolkata for like an annual retreat, and she leaves the
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  Speaker 1: Liretto Order and creates her own, the Missionaries of Charity.
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  Speaker 1: So the missionary work starts in nineteen forty eight. She
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  Speaker 1: takes away her Loretto habit and replaces it with the
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  Speaker 1: white cotton sarrey that we all know her to have.
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  Speaker 1: When you think of Mother Teresa, you think of that
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  Speaker 1: way white sarry with the blue border on it. So
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  Speaker 1: she goes to Patna, gets her Indian citizenship and receives
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  Speaker 1: basic metal medical training at the Holy Family Hospital. I'm
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  Speaker 1: going to try to pronounce this. So she found a
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  Speaker 1: school in Motio Cocata, and she was joined at the
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  Speaker 1: beginning by a group of women who then joined her
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  Speaker 1: sort of religious community. And by all accounts, this first
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  Speaker 1: year was rough, like properly rough. You know. She wasn't
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  Speaker 1: getting any funding from anybody. There was nothing coming in,
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  Speaker 1: and she was struggling with the very basic necessities. So
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  Speaker 1: basically she has to beg her order, basically has to
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  Speaker 1: beg for food and supplies and everything else. In nineteen
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  Speaker 1: fifty the Vatican basically gives her promit to have her congregation,
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  Speaker 1: the missionaries of charity. So they give her like that
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  Speaker 1: filled stamp, ye if you go have fun. And ninety
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  Speaker 1: fifty two she opens up a hospice, converting a Hindu
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  Speaker 1: temple into the Klagat Home for the dying The whole
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  Speaker 1: concept of this was so that those brought to the
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  Speaker 1: Kela got home for the dying, would be able to
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  Speaker 1: receive not only medical attention for their needs and to
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  Speaker 1: die with dignity in accordance with their faith. Hindus would
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  Speaker 1: receive water from the Ganges, Muslims would read from the Koran,
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  Speaker 1: and you know, Catholics would receive like last Rites and
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  Speaker 1: so on and so forth. So after nineteen fifty five,
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  Speaker 1: when Teresa opens up Nomalaitya Shubavin, the Children's Home of
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  Speaker 1: the Immaculate Heart is like an orphanage in a place
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  Speaker 1: for like homeless youths and stuff. And this is when
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  Speaker 1: she starts gaining attention. So the mission needs of charity starts,
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  Speaker 1: you know, attracting more recruits and more donations, and you know,
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  Speaker 1: and by the sixties it has hospices, orphanages, leper houses
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  Speaker 1: throughout India. So then like mid sixties, you know, Venezuela, Italy, Tanzania, Austria,
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  Speaker 1: and by the seventies, you know, they've got houses and
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  Speaker 1: foundations in the US, in Asia, Africa, Europe, like all
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  Speaker 1: over the world. So the Missions of Charity Brothers then
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  Speaker 1: gets founded in ninety sixty three. Going back, we a
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  Speaker 1: bit and this is just like the brother to the
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  Speaker 1: sisters of her missionaries of charity, and loads of priests
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  Speaker 1: are like contacting Mother Teresa. They're like, hey, can you
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  Speaker 1: have something for us too? And so yeah, She's like cool.
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  Speaker 1: Nineteen eighty one opens that founds the Corpus Christian moment
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  Speaker 1: for a priest basically combines the vocational aims of the
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  Speaker 1: missionaries of charity with the resources of the priesthood. So
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  Speaker 1: by in nineteen eighty seven when she dies, her initial
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  Speaker 1: thirteen member congregation in Calcutta had grown to have more
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  Speaker 1: than four thousand sisters who managed aids, hospices, charity centers,
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  Speaker 1: orphanages worldwide, cared for refugees, the blind, that disabled, the aged,
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  Speaker 1: the poor, the homeless, the victims of epidemics, pandemics, famine,
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  Speaker 1: flood so on and so forth. And you're thinking, wow,
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  Speaker 1: Mother Theresa, super awesome. Helping the sick, helping the poor,
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  Speaker 1: saves children in the middle of a war zone, picks
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  Speaker 1: people off the street, cares for people in accordance to
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  Speaker 1: their religious needs and medical needs, and all of this
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  Speaker 1: sounds fantastic. She was promoted by the Vatican and the
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  Speaker 1: UN and everyone else for being this amazing humanitarian doing
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  Speaker 1: this because of her faith and her love of God
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  Speaker 1: and her care for the poor. And you have no
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  Speaker 1: idea how much I respect to this woman of my youth,
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  Speaker 1: and how much I didn't want to believe. I remember
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  Speaker 1: reading information about this many many years ago and about
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  Speaker 1: a decade, and I'd heard things about this the decade
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  Speaker 1: before that. And the first time I heard information in
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  Speaker 1: my brain autom mother went, no, she's amazing. She's a humanitarian.
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  Speaker 1: She couldn't let any of these things. And then the
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  Speaker 1: second time, when I started studying social science and researching
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  Speaker 1: the claims, then at home when I researched and researched,
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  Speaker 1: and then I thought I would do it again. So
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  Speaker 1: let's talk about this. Shall we an independent study? So
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  Speaker 1: here we are. Mother Teresa dedicates her life to eradicating poverty,
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  Speaker 1: gives up her twentieth century world of materialism. You know,
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  Speaker 1: she's there to help the destitute and the diseased, risking
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  Speaker 1: her life for her missionary work. And she has such
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  Speaker 1: wonderful quotes. Peace begins with a smile. She wins to
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  Speaker 1: the Nobel Peace Prize again Operate. She has five hundred
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  Speaker 1: and seventeen missions in one hundred different countries. But here's
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  Speaker 1: the thing. Missionary work in itself, like historically, is generally
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  Speaker 1: a form of intolerance and discrimination, usually white, generally wealthy individuals.
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  Speaker 1: You know, they spend their lives dedicating it to involving
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  Speaker 1: themselves in cultures that they know nothing about. How many
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  Speaker 1: times have the missionaries gone to Africa to teach people
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  Speaker 1: about the Lord or Jinnipero Serro, the Franciscan monk who
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  Speaker 1: converted and informed the Native Americans? Do we not think
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  Speaker 1: it's like a little bit coincidental that the main efforts
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  Speaker 1: of these missionaries have generally of the last couple of
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  Speaker 1: centuries focused on largely non white countries. Like we talk
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  Speaker 1: about a white savior complex, and this is the definition
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  Speaker 1: of a white savior complex. You know, the Church labels
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  Speaker 1: these that these indigenous races and cultures and languages and
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  Speaker 1: traditions are barbaric. Like obviously, back in the Crusades, you know,
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  Speaker 1: all of this, the taking over was done by violent force,
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  Speaker 1: and now it's generally a form of emotional black mail.
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  Speaker 1: Mother Teresa was motivated by ministry and not by morality.
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  Speaker 1: She publicly bragged about coercing vulnerable people into conversions on
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  Speaker 1: their deathbeds. Even former members of our religious order of
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  Speaker 1: the Missionaries of Charity came forward and saying that Theresa
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  Speaker 1: couraged members to baptize dying patients without regard to the
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  Speaker 1: individual's religion. One of the things they said, would they
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  Speaker 1: want a ticket to heaven? And any sort of affirmative
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  Speaker 1: reply was taken as a consent to baptism, and they
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  Speaker 1: were not to inform them officially of it, because you know,
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  Speaker 1: she's baptizing Hindus and muscle and you can say, oh, well,
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  Speaker 1: maybe they want to be baptized, but these patients were
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  Speaker 1: not provided appropriate and sufficient information for them to make
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  Speaker 1: an informed decision but whether or not they want to
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  Speaker 1: be baptized, and they may not even know the significance
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  Speaker 1: of the Christian baptism. And there are also reports in
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  Speaker 1: some of her homes that aid was refused aid and
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  Speaker 1: help was refused to those who would not convert. I mean,
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  Speaker 1: some people argue that force conversion is you know, morally
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  Speaker 1: neutral or benevolent, but you're being disrespectful to the faith
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  Speaker 1: of the dying and forcing a religious sacrament on them
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  Speaker 1: without their consent and you can argue about babies don't
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  Speaker 1: have consent. Yeah, but babies generally have the option when
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  Speaker 1: they get bigger to you know, have their communion or
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  Speaker 1: their confirmation, which the whole point of which is to
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  Speaker 1: confirm their faith in God. This is an investigation in
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  Speaker 1: nineteen ninety four. I'm not talking about the fifties or
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  Speaker 1: the sixties, or the seventies or the eighties. We're talking
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  Speaker 1: about the nineties, nineteen ninety four. So the home for
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  Speaker 1: the dying is investigated, and the medical care is referred
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  Speaker 1: to as haphazard. Quite a lot of them like had
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  Speaker 1: zero So a lot of the you know, the sisters
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  Speaker 1: of the order and the volunteers that were there didn't
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  Speaker 1: have medical knowledge. They're the ones who made the decisions
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  Speaker 1: best they can. So they're treating with medicine, and they're like,
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  Speaker 1: I'll be calling doctors from time to time. Doctors were available,
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  Speaker 1: Like for example, a patient with a fever was treated
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  Speaker 1: with you know, parascenamal and antibiotics, only to be discovered
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  Speaker 1: to have malaria by a visiting doctor who prescribed chloroquine. Like,
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  Speaker 1: doctors were available, they just only brought them in every
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  Speaker 1: now and again. Staff either so the volunteers as well,
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  Speaker 1: so they couldn't distinguish between curable and incurable patients, and
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  Speaker 1: investigations were really permissible, so there was a neglective diagnosis
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  Speaker 1: the lack of analgesia, and basically the approach by Mother
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  Speaker 1: Teresa was very separate to a hospice movement. So the
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  Speaker 1: whole point is that you're supposed to have a lack
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  Speaker 1: of pain. The purpose of our hospice is to give
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  Speaker 1: you care and to ensure that you're passing is as
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  Speaker 1: peaceful and painless as possible. And I'm not just saying
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  Speaker 1: this because I've been to a hospice more than one
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  Speaker 1: occasion of my life. But the purpose is comfort and care.
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  Speaker 1: There were other reports of other facilities where surringers would
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  Speaker 1: be one under cold water and reused until they were blunt.
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  Speaker 1: Terminal cancer patients would be given aspirin. The issue seems
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  Speaker 1: to be that the missionary's practice was to care for
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  Speaker 1: the sick by glorifying their suffering instead of relieving it.
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  Speaker 1: Mother Theresa was quoted as saying that suffering brings people
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  Speaker 1: closer to Jesus her faith. Her belief that suffering it
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  Speaker 1: influenced her care more than her desire to help, and
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  Speaker 1: she saw the struggle of people in poverty as admirable.
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  Speaker 1: She likens it to Christ on the Cross, and in
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  Speaker 1: the worst of all, she encourages and condones it. The
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  Speaker 1: doctors who visited her houspices unsurprisingly appalled their conditions the stuff.
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  Speaker 1: I mean, they weren't able to make distinctions between those
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  Speaker 1: who were dying and those who had curable illnesses. I
• 18:25
  Speaker 1: mean we talked about in the fifties when she set
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  Speaker 1: up Permissions of Charity. Her home for the dying was
• 18:31
  Speaker 1: and I quote, where people who lived like animals could
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  Speaker 1: come to die like angels, and that those in pain
• 18:39
  Speaker 1: were being kissed by Jesus. I mean, really, at the
• 18:44
  Speaker 1: end of the day, shouldn't she have brought when she
• 18:47
  Speaker 1: was dying? Why did she get such referential treatment. Shouldn't
• 18:49
  Speaker 1: she have gone to the home of the dying that
• 18:52
  Speaker 1: she so adored. She's some to think about, anyway. Reporters
• 18:59
  Speaker 1: went under cover in one of her orphanages and in
• 19:07
  Speaker 1: Cocatta and described the conditions as squalid, and that children
• 19:19
  Speaker 1: were tied to beds all day, lying in their own health,
• 19:24
  Speaker 1: and that the walls were adorned in pictures of maltuisa,
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  Speaker 1: Please explain what the dignity Isn't that to me? If
• 19:32
  Speaker 1: any of you know what the dignity isn't that to me?
• 19:34
  Speaker 1: I don't know. Mm hm. I am going to make
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  Speaker 1: an apology now, I'm doing it on TikTok as well.
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  Speaker 1: But one of the reports of her hospices compared it,
• 19:53
  Speaker 1: likened it to that of a concentration camp. And I
• 19:58
  Speaker 1: stated this in the tech talk video that I made,
• 20:03
  Speaker 1: and I am ignorant, and I'm incredibly sorry for any
• 20:14
  Speaker 1: Jewish people and people of Jewish descent that I offended
• 20:20
  Speaker 1: with that statement. It was not my intention. But five
• 20:24
  Speaker 1: people contacted me regarding that statement and compare and one
• 20:30
  Speaker 1: of this and one of the people who was talking
• 20:33
  Speaker 1: to me stated that they felt that such a comparison
• 20:40
  Speaker 1: was used to de legitimize the horrors of the Holocaust
• 20:44
  Speaker 1: and the situations they're in. And I completely understand. I
• 20:48
  Speaker 1: didn't think. I didn't think. I'm of Jewish descent. My
• 20:51
  Speaker 1: family are Jewish and they were very nonchalant. But that
• 20:56
  Speaker 1: doesn't mean that it doesn't deeply affect and hurt others. Yes,
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  Speaker 1: and that's not an excuse, that's just me not taking
• 21:06
  Speaker 1: the time to consider out with my own bubble, and
• 21:12
  Speaker 1: that's on me, and that is my fault, and I
• 21:15
  Speaker 1: can only apologize. I am really sorry, and I can
• 21:20
  Speaker 1: only do my best and work to not make such
• 21:25
  Speaker 1: a comparison again, because that's not fair. And just because
• 21:31
  Speaker 1: something doesn't affect me directly doesn't mean it doesn't affect
• 21:33
  Speaker 1: other people. And fuck that. No, I'm sorry. I shouldn't
• 21:38
  Speaker 1: have said it. Back to Mother Teresa. Back to Mother Teresa.
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  Speaker 1: So one of the thing that Mother Teresa states is
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  Speaker 1: that God told her to help the poor whilst living
• 21:49
  Speaker 1: amongst them. However, in the do we call it the
• 21:55
  Speaker 1: peak of her career the But here's the thing she
• 22:00
  Speaker 1: she spent very little time in Kolkata. At the sort
• 22:02
  Speaker 1: of peak of her fame. She was jetting around country
• 22:08
  Speaker 1: to country rallying against divorce laws in Ireland. Ireland was
• 22:15
  Speaker 1: voting on a divorce referendum. In Mother Teresa go is
• 22:18
  Speaker 1: that they says that the children of divorce will grow
• 22:21
  Speaker 1: up spiritually poor. You'd think that someone who spent their
• 22:25
  Speaker 1: life around people, the impoverished and the destitute would understand
• 22:35
  Speaker 1: the trauma and the pain that comes with intimate partner
• 22:40
  Speaker 1: violence or abuse in all its form. The next thing
• 22:46
  Speaker 1: you know, she's heading off to getting photographed to the
• 22:49
  Speaker 1: Princess Diana and suddenly being photographed with the victims of
• 22:53
  Speaker 1: industrial and natural disasters. Although mother Tresa said she was
• 23:01
  Speaker 1: a political for some reason, quite a lot of her
• 23:05
  Speaker 1: time during this hey was spent directly intervening with on
• 23:11
  Speaker 1: political affairs, like globally, like what, she wasn't living amongst
• 23:18
  Speaker 1: the poor, She wasn't spending her time with them at
• 23:22
  Speaker 1: this point. I mean, at this point she actually had
• 23:26
  Speaker 1: written letters saying she no longer had faith in God.
• 23:29
  Speaker 1: She spends time with the wretch and the elite and
• 23:32
  Speaker 1: not the impulverished figures. So she supports Luzio Gelli, who's
• 23:39
  Speaker 1: nominated for a Nobel Prize in literature, and this did.
• 23:44
  Speaker 1: He was known for being a propaganda specialist with ties
• 23:48
  Speaker 1: to the neo fascist movement in Italy and the military
• 23:53
  Speaker 1: junta who ruled during Argentina's last dictatorship. Mm hmm. When
• 23:59
  Speaker 1: the Prime Minister of India India or Gandhi, suspended civil
• 24:05
  Speaker 1: liberties in nineteen seventy five, otherwise known as the Emergency,
• 24:08
  Speaker 1: Marjoriesa said people were happier there were no jobs. There
• 24:12
  Speaker 1: are more jobs, there were no strikes, like yay for this, okay.
• 24:17
  Speaker 1: She receives money from the publisher Robert Maxwell, who embezzled
• 24:22
  Speaker 1: four hundred and fifty million pounds from his employees pension funds.
• 24:27
  Speaker 1: Charles Keating also an embezzler, bankruptcy, fraud, so on and
• 24:32
  Speaker 1: so forth, and also Charles de Valier. The de Value
• 24:38
  Speaker 1: family had a dictatorship in Haiti, and they lived in
• 24:44
  Speaker 1: luxury while their subjects suffered in poverty. They murdered in
• 24:50
  Speaker 1: tortured political rivals and her drug traffickers. I oh, and
• 24:57
  Speaker 1: this wasn't a secret. This is something thing that was
• 25:00
  Speaker 1: clearly that was well known at the time. But Mother
• 25:04
  Speaker 1: Teresa said they were full of love and she received
• 25:08
  Speaker 1: funds from them too. Mother Theresa's missions of charity received
• 25:12
  Speaker 1: millions upon millions upon millions of dollars pounds in donations,
• 25:20
  Speaker 1: and very very few of that went to fund the
• 25:25
  Speaker 1: missions themselves. Fun fact, in India, where it was required
• 25:30
  Speaker 1: by law, the missionaries of charity refused to publish their
• 25:35
  Speaker 1: accounts and they were asked to do so. In Germany,
• 25:38
  Speaker 1: and they were like noney of business. The annual figures
• 25:43
  Speaker 1: of the Again, former members of the order came forward
• 25:46
  Speaker 1: and the annual figures of Missiony charity's income was about
• 25:53
  Speaker 1: in New York alone was about fifty million dollars, but
• 25:57
  Speaker 1: there is little to no evidence of expenditures. So in general,
• 26:05
  Speaker 1: you know, these services are you know, they rely on
• 26:09
  Speaker 1: donations and new missions that are generally set up after
• 26:13
  Speaker 1: that are supposed to become self sufficient. An investigation into
• 26:18
  Speaker 1: the funding suggested that the majority of the money that
• 26:22
  Speaker 1: she received was sent straight to the Vatican Bank. So
• 26:26
  Speaker 1: documents are published regarding the Vatican Bank. It revealed that
• 26:32
  Speaker 1: the funds that were being held in Mother Teresa's name
• 26:34
  Speaker 1: on behalf of her charity made her the bank's biggest client,
• 26:39
  Speaker 1: and that the money amounted two billions and had she
• 26:44
  Speaker 1: made the withdrawals, the bank would have risked default. Like
• 26:51
  Speaker 1: what and here's the thing, Like in the money that
• 26:55
  Speaker 1: she was receiving wasn't going to the people she was
• 26:57
  Speaker 1: supposed to be helping. She seemed to be a friend
• 26:59
  Speaker 1: of polverready, not of the poor. So Mother Teresa as
• 27:05
  Speaker 1: a helper of the poor. Like and there's the thing.
• 27:08
  Speaker 1: I could go on and on and on, and I'm
• 27:10
  Speaker 1: trying to get I'm trying to keep this as succinct
• 27:11
  Speaker 1: as possible here. So when when Mother Teresa is seen
• 27:17
  Speaker 1: as a helper of the poor is misleading at best.
• 27:23
  Speaker 1: This public image is misleading at best. The missionaries of charity,
• 27:29
  Speaker 1: like in Kolkata, there were there, like say, for example,
• 27:34
  Speaker 1: during the time these at the end of her reign,
• 27:37
  Speaker 1: right there were two hundred charities of or charitable organizations
• 27:41
  Speaker 1: in Calcutta with only a couple hundred people being served
• 27:45
  Speaker 1: by like even the largest of the homes. But all
• 27:50
  Speaker 1: of the missions of charity, but say, for example, the
• 27:53
  Speaker 1: Assembly of God, we're serving like eighteen thousand people a day. Okay,
• 28:01
  Speaker 1: there were eight facilities in Papua New Guinea and at
• 28:05
  Speaker 1: the time there were like eight facilities in Papua New
• 28:07
  Speaker 1: Guinea and they had zero residents in them. Why would
• 28:12
  Speaker 1: you need eight if you have zero residents. The funding,
• 28:17
  Speaker 1: it seems, instead of going into charitable works and to
• 28:22
  Speaker 1: providing care for the less fortunate, was channel to fund
• 28:27
  Speaker 1: missionary work or just siphoned straight into the Vatican Bank.
• 28:32
  Speaker 1: Here's the thing, Like a little lettery she talked about
• 28:34
  Speaker 1: how she no longer believed in God and all I
• 28:36
  Speaker 1: keep thinking of is if she no longer believed in God,
• 28:40
  Speaker 1: but she still cared for the poor or those are
• 28:43
  Speaker 1: they impoverished? Why didn't she use her notoriety to ensure
• 28:50
  Speaker 1: that the funding that was going to the Vatican was
• 28:55
  Speaker 1: being channeled back to those who needed it instead of
• 28:58
  Speaker 1: to the Vatican, because she could have used her humanitarian
• 29:06
  Speaker 1: status to turn that back. It's just it's just something
• 29:13
  Speaker 1: that bothers me. But yeah, it seems to be that
• 29:17
  Speaker 1: Mother Teresa loved poverty more than she loved the poor,
• 29:23
  Speaker 1: and she was quoted as saying, I think it is
• 29:25
  Speaker 1: very beautiful for the poor to accept their lot to
• 29:29
  Speaker 1: share it with the passion of Christ. I think the
• 29:32
  Speaker 1: world is being much helped by the suffering of the
• 29:35
  Speaker 1: poor people. So Mother Teresa died on the fifth of
• 29:39
  Speaker 1: September in nineteen eighty seven. When Mother Teresa dies in Kolkata,
• 29:45
  Speaker 1: very few people came to visit her body and it
• 29:50
  Speaker 1: was left in a room for two days until moved
• 29:54
  Speaker 1: by her fellow missionaries. Her statel like funeral was attended
• 29:59
  Speaker 1: by approximately one hundred non missionaries and government officials, which
• 30:06
  Speaker 1: would suggest that her relationship with the people of Kolkatta
• 30:12
  Speaker 1: was more strained than was ever portrayed by the media,
• 30:17
  Speaker 1: by the church, by whatever. Pope John Paul the Second
• 30:21
  Speaker 1: waives the five year waiting list effectively for sainthood. You're
• 30:25
  Speaker 1: not just being on a saint. You have to provide
• 30:28
  Speaker 1: two miracles effectively. And apparently these so these were these
• 30:33
  Speaker 1: are dubious. I'm not saying that they're a miracle, but
• 30:37
  Speaker 1: but if you one day, I will talk about the
• 30:39
  Speaker 1: supposed miracles of saints, because some of them are actually
• 30:43
  Speaker 1: pretty funny and m hm. As someone who went to
• 30:48
  Speaker 1: Sunday school, let me tell you I have plenty. So
• 30:52
  Speaker 1: I just want it to be clear as well. Like so,
• 30:54
  Speaker 1: so you got canonized by Pope Francis, she's a saint.
• 30:58
  Speaker 1: What are we learn today faith and not be fanatical
• 31:01
  Speaker 1: and that we need to and we should be open
• 31:04
  Speaker 1: to discussions and fay about faith in religion and be
• 31:12
  Speaker 1: respectful as we can without infringing on each other's rights.
• 31:17
  Speaker 1: And that's the issue. Without infringing on each other's rights.
• 31:21
  Speaker 1: I'm not saying she didn't do good things, an ye,
• 31:24
  Speaker 1: Gonzie boy, as you Theresa of Calcutta, she was a
• 31:28
  Speaker 1: real person. She was not perfect. She was flawed, She
• 31:33
  Speaker 1: doubted her faith, and ultimately she failed the very people
• 31:39
  Speaker 1: that she was hoping to help. Somewhere along the way,
• 31:44
  Speaker 1: she's strayed from her path. Whether this was unintentional or intentional,
• 31:51
  Speaker 1: I cannot say. But we have to be aware of
• 31:54
  Speaker 1: when faith becomes fanatical. And this isn't everything. This is
• 31:58
  Speaker 1: in religion, this is in politics, this is in environmentalism.
• 32:04
  Speaker 1: And furthermore, and frankly, at this point in human history,
• 32:08
  Speaker 1: with all we know, with everything we have access to,
• 32:12
  Speaker 1: we really should have matured past the glorification of this
• 32:15
  Speaker 1: colonialist guilt and bloody white supremacy. I generally believe that
• 32:23
  Speaker 1: we need to do better. And here's the thing. We
• 32:25
  Speaker 1: can say that we're doing this, that and the other.
• 32:28
  Speaker 1: I mean, if you can, if you have the ability to.
• 32:32
  Speaker 1: I am mentally drained after that one. I'm not gonna lie.
• 32:36
  Speaker 1: But that was this week's episode, recororded What Now? And
• 32:39
  Speaker 1: that was a heavy, heavy one. Yikes, Oh, I'm gonna
• 32:43
  Speaker 1: go have a hot chocolate now. And I think the
• 32:49
  Speaker 1: real lesson is don't put people on a pedestal and
• 32:52
  Speaker 1: don't believe that they're the be all and end all,
• 32:57
  Speaker 1: And I forget if you want to see more of
• 32:59
  Speaker 1: me or hear more of me, you want to see
• 33:01
  Speaker 1: more of me? Actually, I have an Instagram who Did
• 33:04
  Speaker 1: What Now? Pod? And I'm on TikTok who Did What
• 33:08
  Speaker 1: Now Pod? Who Did What Now? It's one of those
• 33:14
  Speaker 1: I'm on. You can email me at who Did What
• 33:19
  Speaker 1: Nowpod at gmail dot com and I'm on Twitter as well,
• 33:23
  Speaker 1: who Did What Now Pd? Because there wasn't enough characters,
• 33:29
  Speaker 1: so I'm on everything. You can come say hi. I
• 33:32
  Speaker 1: actually wanted to do a little thing where we talk
• 33:34
  Speaker 1: about personal histories because history is about people and times
• 33:43
  Speaker 1: and it doesn't necessarily have to be a large event
• 33:46
  Speaker 1: like I'm gonna do a little minisode where I talk
• 33:49
  Speaker 1: about my grandfather. We talk about family members and stories,
• 33:56
  Speaker 1: because why not share your family stories, your memories, your
• 34:01
  Speaker 1: history with others. So and remember, if you want to
• 34:04
  Speaker 1: share any of your family history for our minisode for
• 34:09
  Speaker 1: my new minisod that's coming up, feel free to email
• 34:13
  Speaker 1: me at who Did What No Pod at gmail dot com. Thanks.
• 34:17
  Speaker 1: I'm very excited, and remember history isn't boring, You're just
• 34:23
  Speaker 1: not paying attention. Thank you Broon for listening, and I
• 34:26
  Speaker 1: look forward to talking to you again. Next week, and
• 34:28
  Speaker 1: I'll see you on Twitter and TikTok and Instagram and everywhere. Adios,
• 34:34
  Speaker 1: or of Widows, em my friends, farewell,