Beato Francisco Garate, SJ

Blessed Fransisco Garate. He was a brother who obligingly guarded the portal of Deusto University for 41 years. He dedicatedly did the responsibility until people called him ‘a smiling guard’ for his friendly and respectful deeds. On this reflection, I will use the daily reading since it talks about the beatitudes and the woes of Jesus to reflect on the grateful vocation of Brother Francisco Garate. 

Jesus asks us to be a happy and also a discreet person. The blessed condition of beatitudes come from and will come from the kingdom which Jesus is affecting. The Gospel shows us that Jesus wields a two edged sword of the Gospel. Blessing and justice for the poor on one side and woe and wrath for the rich who reject God's call for justice on the other. 

As God's saints, He calls us also to take sides and not only to take sides as protectors but to take the great step of claiming the poor, the rejected, and the hated as beloved children of God, to enter into community with them as Christ entered into community with outcasts, especially the poor. Jesus comes to bless the poor. 

We know that Jesus comes from the poor, from Nazareth where nothing good comes from. From among the poor will come the salvation of the world. This is God's way and we can share in that way. We can share in the Grand story of healing by being the saints of God, by looking to the poor and the outcast and the hated and seeing Jesus for Jesus said that when you give the least of people as glass of water you give it to him. 

This is God's way, the way of love, the way of Christ, the way of the saints of God, a way that we know will one day be victorious over all the Beasts of the world, over everything that impoverishes the human condition. 

Same way as I reflect on brother fransisco garate. God gives happiness to him as he wishfully followed God’s will. Garate was born in a farm family. He joined the society when the Jesuits thrown away from Spain. He joined when the society was in an unpleasant time. After novitiate, he worked for 10 years as a nurse and a sexton in a collage. After that, he moved to Deusto University and worked as a portal man. He faithfully did this job for 41 years. The entering gate of that collage was always busy with people in their different needs such as some parents always came to visit their children, some people came for an appointment to Jesuits priests or professors, and beggars who daily asked brother garate charity. Meanwhile, brother garate also had to take the phone. He never murmured or be angry to people. He is very altruistic. He ever said “I do my job as I can since God is always beside me and sometimes takes over my jobs. By the grace of God, everything becomes light and pleasant. Every guest we serve is the best guest of all.” 

So, do we dare to follow the way of brother fransisco garate who faithfully do the job as God’s will. Or reflect on the gospel, do we dare believe that the hungry will be fed and those who weep will laugh, do we dare to bless the poor? In Jesus Christ we should say "yes" What a blessing when we answer Jesus call to bring peace to those who weep, to bring food to those who are hungry, and to bring love to those who are hated. 

Jesus is calling us to a holy calling as the saints of light, as molded by brother garate, to be a people who are willing to share life with those who suffer, to break out of lives of woe, and this is the way he calls us to. 

So, what should be our real vocation? Brother Garate invites us to share the cup of solidarity with the poor which is the cup of blessing, through his works, well, he also invites us to faithfully work and study on the hands of God so by then our work and lesson will be lighten and pleased.

Beato Rupert Mayer, SJ

3 November, Serikat Yesus merayakan Beato Rupert Mayer. Ia hidup pada masa Nazi dan perjuangannya selama menjadi Jesuit selalu pada orang-orang miskin dan lemah. Ia menolak paham-paham yang ditawarkan Adolf Hitler dengan berani dan terus terang untuk mengajak semua umat beriman ke jalan Kristus, jalan yang benar. Ia setia mendampingi umatnya hingga ia dianiaya dan akhirnya meninggal. Dalam bacaan Injil kita dapat melihat dengan jelas dasar penggembalaan yang dilakukan oleh Beato Rupert Mayer. Injil berbicara tentang Yesus sebagai gembala yang baik yang akan memberikan jalan yang mencerahkan kepada domba-dombanya. Ia bertanggung jawab penuh akan kehidupan domba-dombanya itu. 

Yesus berkata „Akulah gembala yang baik“ . Ia akan memimpin dan melayani domba-domba-Nya sampai mereka bisa memiliki kesejahteraan hidup. Dia akan menyediakan waktu-Nya untuk mengenal domba-domba-Nya. Usaha untuk mengenal domba-domba , bagi Yesus, itu sangatlah penting sebab karakter dan harapan masing-masing domba berbeda-beda. Dia mau mengenal mereka sebab Dia mau mengasihi mereka sebagaimana Bapa mengasihi Dia. Sebagai gembala yang baik, Yesus bertanggungjawab penuh atas kenyamanan domba-domba-Nya sehingga tak seorang pun dapat merebut mereka dari Dia. Demi keselamatan domba-domba-Nya, Ia memberikan seutuhnya hidup-Nya sebagai kurban cinta-Nya. 

”Akulah gembala yang baik,…dan Aku memberikan nyawa-Ku bagi domba-domba-Ku”. Seandainya kita sebagai gembala, suatu saat kita dihadapkan pada pilihan: melindungi domba tapi kita mati atau membiarkan domba mati. Mana yang lebih dipilih? Tentu manusia tidak layak mati bagi domba. Terutama jika gembala itu adalah orang yang kita sayang, kita pasti berpesan,” kalau ada binatang buas, dan kamu sudah tidak sanggup menyelamatkan domba-domba; biarkanlah, karena yang penting kamu selamat.” Dan tidak akan berkata “kalau ada segerombolan serigala yang memangsa domba-domba kamu harus menjaga domba-domba bila perlu kamu mati” Karena nyawa domba tidak sebanding dengan nyawa manusia. Begitu juga dengan harta benda yang kita miliki tidak sebanding dengan nyawa kita. Tapi kalau demi nyawa orang yang kita sayang, kita pasti rela mati berkorban nyawa. Inilah misteri kasih.

Terkadang ada juga gembala yang mati bagi domba, Yesus yang datang dengan tujuan memberi keselamatan bagi domba-dombanya. Kalau manusia saja, tidak layak mati bagi domba maka sangat tidak layak kalau Yesus mau mati bagi kita. Yesus sudah melakukan hal yang tidak lazim, yaitu mau mati bagi domba. Hal ini justru untuk menyatakan teladan yang tidak dapat kita mengerti. Kita yang tidak layak, berdosa, jahat tapi Dia rela datang, mati untuk kita. Dia sangat mengasihi, menghargai kita manusia. Adalah sifat manusia, yaitu mengasihi karena ada sesuatu yang diharapkan, karena dia berharga, tapi Tuhan justru mengasihi yang jahat untuk Dia ubah menjadi baik dan indah. Gembala mana yang dapat mengasihi kita dengan kasih yang begitu mulia? Hal ini tidak akan kita peroleh dari gembala upahan apalagi pencuri dan perampok. Hanya Tuhan pencipta yang mengasihi kita yang rela mengasihi kita dengan tulus. Sebagai gembala yang baik, Ia bukan hanya dikenal oleh domba-domba, melainkan Ia juga mengenal domba-domba-Nya. Dengan ini kita diajak untuk setia padaNya. 

Demikian juga dengan Beato Rupert Mayer, dalam setiap situasi dan kondisi Ia hadir sebagai gembala yang berbelaskasih. Ia tampil untuk memberi kekuatan ketika umatnya berada dalam kondisi lemah, kebingungan, dan tak ada jaminan keamanan hidup yaitu ketika kemanusiaan mulai tidak dijunjung tinggi selama masa Nazi. Ia hadir sebagai pemberi harapan pada saat dipenuhi perasaan pesimis dan patah semangat. Ia masih harus menjadi jalan ketika umat nya dalam situasi kehilangan ‘pedoman arah jalan hidup’. Selama di penjara, ia juga tidak patah semangat. Banyak orang dikorbarkan oleh semangat kemanusiaannya yang menunjukan kasih gembala kepada dombanya. Sekeluarnya dari penjara, ia juga tetap setia mewartakan kasih Kristus kepada banyak umat beriman. 

Maka dari itu, marilah kita mengenang kembali keberanian Beator Rupert Mayer. Ia dalam kelemahannya tetap berani dan berjuang mewartakan kebenaran dan menyuarakan kemanusiaan kristiani. Jerih payahnya memang tidak diterima pihak penguasa hingga ia dipenjarakan namun ia tetap setia menjadi gembala untuk mengantarkan umat beriman ke jalan yang seharusnya, terang kasih kristus. Marilah kita juga perjuangkan semangat kasih dari Beato Rupert Mayer ini.

JON SOBRINO, SJ

Jon Sobrino, S.J. (born 27 December 1938, Barcelona, Spain) is a Jesuit Catholic priest and theologian, known mostly for his contributions to liberation theology.

He received worldwide attention in 2007 when the Vatican's Congregation for the Doctrine of the Faith issued a Notification for what they see as doctrines which are "erroneous or dangerous and may cause harm to the faithful."
Born into a Basque family in Barcelona, Sobrino entered the Jesuit Order when he was 18. The following year, in 1958, he was sent to El Salvador. He later studied engineering at St. Louis University, a Jesuit University, in the United States and then theology in Frankfurt in West Germany. Returning to El Salvador, he taught at the Jesuit-run University of Central America (UCA) in San Salvador, which he helped to found.

On November 16 1989 he narrowly escaped being assassinated by the Salvadoran government. By a coincidence, he was away from El Salvador when members of the military broke into the rectory at the UCA and brutally murdered his six fellow Jesuits, Ignacio Ellacuria, Segundo Montes, Juan Ramón Moreno, Ignacio Martin Baro, Amando López, and Joaquín López y López, and their housekeeper Elba Ramos and her 15-year old daughter Celina Ramos. The Jesuits were targeted for their outspoken work to bring about resolution to the brutal El Salvador Civil War that left about 75,000 men, women, and children dead, in the great majority civilians. To symbolize their hatred of the Jesuits' intellectual contributions and commitments to the people of El Salvador, the military operatives quite literally blew out their brains.

Keilahian Yesus Kristus: Komentar atas Notifikasi Jon Sobrino

Beberapa affirmasi dari tulisan Rm. Jon sobrino cenderung mengurangi kedalaman pasal-pasal dalam Perjanjian Baru yang menyatakan bahwa Yesus adalah Tuhan: (Perjanjian Baru] menjelaskan bahwa Dia “secara mendalam mengikat pada Tuhan, yang berarti bahwa kenyataanNya harus diekspresikan seperti adanya Tuhan (Christ the Liberator, 115). Dalam keterkaitan dengan Yoh 1:1, dia menyatakan: “Seharusnya, Logos ini belum bisa dikatakan sebagai Tuhan (sejalan dengan Tuhan), namun sesuatu diklaim olehnya agar sampai pada kesimpulan yang penting dan mendasar, yaitu penjelmaanNya atau satu dengan Yang Ilahi. Hal ini tidak menandakan sesuatu yang secara murni temporal tetapi terkait padanya akan ciptaan dan mengkaitkan logos dengan tindakan yang berbau ilahi”(Christ the Liberator, 257).  Perjanjian baru tidak dengan jelas menyatakan tentang keilahian Yesus, tapi selalu menetapkan prasangkaan: “Perjanjian Baru… memuat ekspresi-ekspresi benih apa yang akan menghasilkan pengakuan akan keilahian Kristus secara nalar. Semua ini berarti bahwa luar diri Yesus bukanlah Tuhan, bukan juga sebagai yang ilahi; terutama ketika jatuhnya Yerusalem”. Untuk menyokong Yoh 20:28 yang menyatakan bahwa Yesus itu seperti Tuhan merupakan sesuatu yang benar-benar salah, dibandingkan dengan ayat yang mengkaitkan Yesus sebagai “Tuhan” dan “Allah”. Begitu juga dengan Yoh 1:1 yang mengatakan bahwa sabda itu adalah Tuhan. Banyak teks juga mengatakan bahwa Yesus adalah Putra dan Tuhan. Keilahian Yesus telah menjadi sebuah konsern sejak awal Gereja berdiri, hal ini kemudian diproklamirkan dalam Konsili Nicea. Fakta bahwa hal ini tidak digunakan bukan menyatakan bahwa keilahian Yesus tidak dinyatakan secara akal sehat, berbeda dengan yang dikatakan Jon Sobrino. Rm. Sobrino tidak menolak adanya keilahian Yesus ketika ia mengusulkan bahwa hal itu ditemukan dalam Perjanjian Baru hanya sebagai benih dan kemudian menjadi dogma karena telah bertahun-tahun direfleksikan. Namun, ia gagal menyatakan penjelasan keilahian yang sempurna. Ketidakjelasan ini memulai keyakinan pada kecurigaan akan perkembangan sejarah dogma, dimana Sobrimo masih ambigu menjelaskannya, menjadi formula keilahian Yesus tanpa kejelasan yang berkelanjutan dengan Perjanjian Baru. Namun, keilahian Yesus jelas sekali merupakan saksi dari tulisan Perjanjian Baru. Banyak deklarasi konsili merujuk pada keberlanjutan pemahaman yang berawal dari Perjanjian Baru secara jelas, dan bukan hanya sebagai benih. Pengakuan keilahian Yesus Kristus merupakan sesuatu yang pasti dalam iman Gereja sejak awal. Hal ini telah menjadi saksi nyata sejak Perjanjian Baru

News: Usaha Kerupuk ”Inti Rasa” Pascanaik Harga BBM, ”Humanis itu Lagi Meringis”

Panas menyengat dari api tungku, minyak panas, bahan baku yang selalu naik di luar logika, dan sulitnya pemasaran. Inilah yang dihadang Almainir (53), tukang kerupuk “Inti Rasa” sejak 1974. Dari gudang produksinya Jalan Andalas Makmur Padang, dengan modal awal Rp 175 ribu, saat ini telah menghasilkan 300 bungkus per hari senilai Rp750 ribu. Saat ini, “Inti Rasa” telah merambah pasar. Bukan di Padang saja, tapi juga ke Pesisir Selatan, Kota Solok sampai ke Alahan Panjang (Kabupaten Solok). Pekerjaan ini membutuhkan banyak tenaga, hingga dia mempekerjakan 16 karyawan. Mereka bekerja mengaduk, mencetak, mengukus, menjemur, menggoreng, hingga membungkus kerupuk tiap hari. Rata-rata karyawan bergaji Rp35 ribu per orang dalam satu hari. Selain itu, juga ada yang memasarkan ke toko-toko di berbagai daerah. Semanis itukah perjalanan usaha keluarga bapak empat anak ini? Setelah digali, ternyata jawabannya ya. Tapi tidak untuk enam bulan belakangan. Karena tanpa belas kasihan, entah karena kebijakan “memihak rakyat” seperti apa yang diterapkan pemerintah, harga bahan baku pembuatan kerupuk melambung tinggi. Apalagi pascanaik harga BBM. Ada yang hingga 100 persen. “Penjualan Rp750 ribu per hari kedengarannya besar. Itu hanya kembali modal. Sekadar usaha tetap hidup saja,” ujar pria ini tetap tegar saat ditemui di kediamannya. Lelaki humanis ini tidak ingin karyawannya hilang pekerjaan, di samping berupaya tetap mempertahankan pasar yang telah dikuasai. Kondisi ini memang berat bagi usaha-usaha sejenis. “Bayangkan, setelah kenaikan BBM, tepung tapioka dari Rp105 ribu menjadi Rp125 ribu per karung, minyak goreng Surya dari Rp825 ribu menjadi Rp860 ribu per 60 Kg, tepung terigu dari Rp95 ribu per karung menjadi Rp180 ribu. Plastik Rp22.500 menjadi Rp27 ribu. Simpanan dahulu bisa habis,” kata Almainir dengan suara berat. Lantas bagaimana menghadapi kondisi ini? Untunglah dia memiliki keahlian reperasi mesin tik ditambah keahlian memperbaiki mesin hitung Casio, stensil. Dari usaha ini mengalir juga Rp 100 ribu hingga Rp 150 ribu per hari. “Ini cukup buat sekolah anak-anak dan makan sehari-hari,” tuturnya tegar dengan air muka yang tidak memendarkan kesedihan. Di samping mereperasi di Kampung Jao Dalam, juga dipanggil ke kantor-kantor. Untuk profesi ini, dia cukup dikenal karena selalu memberi kemudahan dalam pembayaran kepada konsumen. “Jika kita bekerja semata-mata untuk uang, hidup akan susah. Itulah sebabnya saya tidak bisa keras. Saat orang butuh perbaikan mesin, saya kerjakan tanpa pembayaran cash. Dengan begini saya selalu dapat orderan yang kadang saya bawa pulang dan dikerjakan sampai pukul 3 dini hari,” tuturnya. Bagaimana dengan bantuan UKM? “RRI mewawancarai saya waktu Subuh beberapa bulan lalu. Siangnya, pukul 12.00 WIB petugas dari UMKM langsung datang menawarkan bantuan Rp 5 juta. Saya minta Rp 15 juta, disanggupi Rp 10 juta. Mereka beri waktu penggantian 3 tahun, tapi saya minta hanya 1 tahun. Saya yakin bisa. Tapi tidak diduga, enam bulan belakangan, harga bahan baku kerupuk naik tajam. Usaha jadi berat. Angsuran pinjaman baru beberapa bulan dibayar. Tapi bagaimana pun kondisinya, saya akan melunasinya,” tuturnya polos. (Hadi wijaya)
Sumber: http://www.padangekspres.co.id/content/view/7514/105/

Mother Theresa

Mother Teresa was the daughther of an woman and of an Aromanian man. She was a Roman Catholic who founded the Missionaries of Charity in Kolkata India in 1950. For over forty years she ministered to the poor, sick, orphaned, and dying, while guiding the Missionaries of Charity's expansion, first throughout India and then in other countries.1970s she had become internationally famed as a humanitarian and advocate for the poor and helpless, due in part to a book, Something Beautiful for God by Malcolm Muggeridge. She won the Nobel Peace Prize in 1979 for her humanitarian work. Mother Teresa's Missionaries of Charity continued to expand, and at the time of her death it was operating 610 missions in 123 countries, including hospices and homes for people with HIV/AIDS, leprosy and tuberculosis, soup kitchens, children's and family counseling programs, orphanages, and schools.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." 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." Mother Teresa specified that "It is only by mental prayer and spiritual reading that we can cultivate the gift of prayer." 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. 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. 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." However, despite this request, the correspondences have been compiled in Mother Teresa: Come Be My Light. 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." However, others such as Brian Kolodiejchuk, Come Be My Light's editor, draw 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. The Vatican has indicated that the letters would not affect her path to sainthood. In fact, the book is edited by the Rev. Brian Kolodiejchuk, her postulator, the official responsible for gathering the evidence for her sanctification.

Munir

Munir's sudden death on Sept. 7, 2004, came as a big blow to many people. Most of his close friends and acquaintances were shocked upon hearing the news -- not a single one of them had ever had even the slightest premonition that Munir, a rather lean and small human rights fighter, would die young.

The news was all the more shocking, as he died while on a flight to the Netherlands, where he was to pursue further studies at Utrecht university. Indeed, he had decided on this course so he could take a sabbatical from the violence and injustices he had long been fighting.

Nobody ever had the slightest notion that he would have his eternal rest, especially because it was known that Munir had never contracted a life-threatening disease. Suspicion arose afterwards that he did not die a natural death. A post-mortem of Munir's body conducted by the Dutch Forensic Institute (NFI) found 465 milligrams of arsenic in his stomach and 3.1 mg and 4.6 mg of the same substance in his blood and urine, respectively.

The finding confirmed that Munir had been poisoned. Upon learning of this, many people were angered that the circumstances of Munir's death was tantamount to murdering human rights and democracy in the country.

In an effort to ensure that Munir's efforts will not soon fall into the abyss of forgetfulness, publishing company Mizan has published a book in memory of this great human rights champion and in commemoration of the 100th day anniversary of his demise.

Sebuah Kitab Melawan Lupa, or Munir A Book of Remembrance, was written by Munir's closest friends, leading community figures, journalists and lawyers.

Divided into two parts, the first part presents the fond memory these contributors hold about Munir and his deeds, while the second part focuses on the struggle and agenda initiated by Munir -- and which must be continued beyond his death.

As a person, Munir was not particularly remarkable in appearance or dress, but his individual courage was beyond belief. He was never afraid to defend factory workers in East Java who were being unjustly treated.

People will remember how hard he worked when investigating the case of Marsinah, as Teten Masduki writes in "Kenangan dengan Munir; Mengenang Tragedi Marsinah" (Remembering Munir In Memory of the Marsinah Tragedy).

Munir was not only a courageous activist but he was also astute and intelligent. Six months after he joined the Malang branch of the Legal Aid Institute/Foundation of the Indonesian Legal Aid Institute (LBI/YLBHI), his work drew the attention of Adnan Buyung Nasution. And soon after he had completed his terms at the LBH/YLBHI Surabaya and Semarang branches that he was assigned to the Jakarta head office.

Munir was engaged in ever more activities in Jakarta and also gained great recognition in this city. He was an indefatigable worker, so much so that according to Rachland Nashidic, one of his closest friends, he neglected his own health.

A.A. Sudirman writes that Munir always believed in taking risks in the interest of furthering nationalism and humanism. Another friend, Bambang Widjojanto, said Munir was a hard worker who conducted investigations creatively and with flexibility. Because of his dedication and tireless commitment, Munir was later assigned a senior position at LBH/YLBHI, and worked alongside Bambang.

In the final days of the Soeharto administration, which were marked by many human rights violations, Munir emerged at the forefront again with an organization of his own, Kontras, the Commission for Missing Persons and Victims of Violence. In addition, he was highly critical of the human rights cases of Tanjung Priok, East Timor, Aceh and Papua -- needless to say, all of which are high-profile and dangerous cases -- and he boldly dared to lash out at the Indonesian Military (TNI) for their involvement in these cases.

Noted journalist and essayist Goenawan Mohammad describes Munir as a courageous man who never feared fighting "the darkness". Munir's unparalleled work in fighting for human rights and against violence deserves these acclaims from both home and abroad. Ummat, an Islamic magazine, named him Man of the Year 1998 and Asiaweek (now defunct) included him among its Young Leaders for the Millennium 2000, the same year he was awarded the Alternative Nobel Peace Prize.

Analyst Sidney Jones writes that Munir "had everything that a human rights fighter should possess", and Bambang notes that he was a "true human rights defender". Munir was truly one of a kind, says Haidar Bagir, and likens the late activist to a mirror "The mirror that was Munir was so transparent that all the scars on my face was clearly visible."

Undoubtedly, Munir's too-early departure from this world has brought grief to many -- and many question why the life of this great man was cut short, how anyone could have murdered him. Munir was still far from his life's goal, and thus his work against human rights violations must be preserved, carried on and developed even further.

It is therefore only proper that the contributors to this book dwell on the subjects of civilian supremacy, upholding democracy and enforcing the rule of law, among others, Kudos to the publisher for producing a book that records Munir's great deeds, which is reflected in its title. Munir is, ultimately, a book about a struggle that must be upheld as a model of great courage against seemingly insurmountable odds. Munir's courage against gross injustices merits a place in the annals of Indonesian history.

If one must mention a shortcoming of Munir, it is the absence of Munir's biography, without which his intellectual development cannot be mapped out. It is also a pity that some essays miss the central theme of the book; in addition, no essay explores Munir's philosophy. While Munir was better known as an activist, he was also a prominent thinker who did as he believed.

However, it must be said in all fairness that no book, no matter how thick a tome, will ever be able to do justice to Munir, an exemplary and true vanguard of human rights.