http://www.holysmoke.org/sdhok/mt.htm Source of info.
http://www.holysmoke.org/sdhok/hakeem.htm
Some excerpts;
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Mother Teresa is thoroughly saturated with a primitive fundamentalist religious worldview that sees pain, hardship, and suffering as ennobling experiences and a beautiful expression of affiliation with Jesus Christ and his ordeal on the cross. Hitchens reports that in a filmed interview Mother Teresa herself tells of a patient suffering unbearable pain from terminal cancer: "With a smile, Mother Teresa told the camera what she told the patient: 'You are suffering like Christ on the cross. So Jesus must be kissing you.'" Apparently unaware that the response of the sufferer was a put-down, she freely related it: "Then please tell him to stop kissing me."
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http://www.holysmoke.org/sdhok/hitchens.htm
Going to bring out some excerpts, interesting read worth reading if you have the time.
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FI: So the $50 million is a very small portion of her wealth?
HITCHENS: I think it's a very small portion, and we should call for an audit of her organization. She carefully doesn't keep the money in India because the Indian government requires disclosure of foreign missionary organizations funds.
I think the answer to questions about her wealth was given by her in an interview where she said she had opened convents and nunneries in 120 countries. The money has simply been used for the greater glory of her order and the building of dogmatic, religious institutions.
FI: So she is spending the money on her own order of nuns? And that order will be named after her?
HITCHENS: Both of those suggestions are speculation, but they are good speculation. I think the order will be named after her when she becomes a saint, which is also a certainty: she is on the fast track to canonization and would be even if we didn't have a pope who was manufacturing saints by the bushel. He has canonized and beatified more people than eight of his predecessors combined.
FI: Hence the title of your book: The Missionary Position.
HITCHENS: That has got some people worked up. Of the very, very few people who have reviewed this book in the United States, one or two have objected to that title on the grounds that it's "sophomoric." Well, I think that a triple entendre requires a bit of sophistication.
FI: And your television program in the United Kingdom was called "Hell's Angel."
HITCHENS: Yes, very much over my objection, because I thought that that name had not even a single entendre to it. I wanted to call it "Sacred Cow." The book is the television program expanded by about a third. The program was limited by what we could find of Mother Teresa's activities recorded on film. In fact, I was delighted by how much of her activity was available on film: for example, her praising the Albanian dictator Enver Hoxha. There is also film of her groveling to the Duvaliers: licking the feet of the rich instead of washing the feet of the poor. But "60 Minutes" demanded a price that was greater than the whole cost of the rest of the production. So we had to use stills.
FI: How did Mother Teresa become such a great symbol of charity and saintliness?
HITCHENS: Her break into stardom came when Malcolm Muggeridge - a very pious British political and social pundit - adopted her for his pet cause. In 1969, he made a very famous film about her life - and later a book called Something Beautiful for God. Both the book and the film deserve the label hagiography.
Muggeridge was so credulous that he actually claimed that a miracle had occurred on camera while he was making the film. He claimed that a mysterious "kindly light" had appeared around Mother Teresa. This claim could easily be exploded by the testimony of the cameraman himself: he had some new film stock produced by Kodak for dark or difficult light conditions. The new stock was used for the interview with Mother Teresa. The light in the film looked rather odd, and the cameraman was just about to say so when Muggeridge broke in and said, "It's a miracle, it's divine light."
FI: Are we all victims of the Catholic public relations machine? Or has the West seized upon Mother Teresa as salve for its conscience?
HITCHENS: Well, you are giving me my answer in your question. For a long time the church was not quite sure what to do about her. For example, when there was the Second Vatican Council, in the 1960s, there was an equivalent meeting for the Catholics of the Indian subcontinent in Bombay. Mother Teresa turned up and said she was absolutely against any reconsideration of doctrine. She said we don't need any new thinking or reflection, what we need is more work and more faith. So she has been recognized as a difficult and dogmatic woman by the Catholics in India for a long time.
I think there were others in the church who suspected she was too ambitious, that she wouldn't accept discipline, that she wanted an order of her own. She was always petitioning to be able to go off and start her own show. Traditionally, the church has tended to suspect that kind of excessive zeal. I think it was an entirely secular breakthrough sponsored by Muggeridge, who wasn't then a Catholic.
So it wasn't the result of the propaganda of the Holy Office. But when the Catholic church realized it had a winner on its hands, it was quick to adopt her. She is a very great favorite of the faithful and a very good advertisement to attract non-believers or non-Catholics. And she's very useful for the current pope as a weapon against reformists and challengers within the church.
As to why those who would normally consider themselves rationalists or skeptics have fallen for the Mother Teresa myth, I think there is an element of post-colonial condescension involved, in that most people have a slightly bad conscience about "the wretched of the Earth" and they are glad to feel that there are those who will take action. Then also there is the general problem of credulity, of people being willing - once a reputation has been established - to judge people's actions by that reputation instead of the reputation by that action.
[...]
HITCHENS: I said that I didn't ask for forgiveness and I wasn't aware that she could bestow it in any case. Of all the things in the book, that is the one that has attracted most hostile comment - even from friends and people who agree with me. They ask why I object to that, what's wrong with forgiveness? My explanation is that it would be O.K. if she was going to forgive everyone. When she went to Bhopal after the Union Carbide industrial accident killed thousands, she kept saying "Forgive, forgive, forgive." It's O.K. to forgive Union Carbide for its negligence, but for a woman married to an alcoholic child abuser in Ireland who has ten children and no one to look after her, there is no forgiveness in this life or the next one. But there is forgiveness for Princess Diana.
FI: There is a Roman Catholic doctrine about the redemption of the soul through suffering. This can be seen in Mother Teresa's work: she thinks suffering is good, and she doesn't use pain relievers in her clinics and so forth. Does she take the same attitude towards her own health? Does she live in accordance with what she preaches?
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"Their is one overriding question that concerns us all: How can we get out of the fatal groove we are in, the one that is leading towards the brink?" Albert Szent-Gyorgyi
"We may not be capable of eradicating the corruption of reason, but we must nevertheless counter it at every instance and with every means." Dan Agin
"Politics is the best religion and politicians are the worst followers."
-It's ok to trip as long as you don't fall.
-Substance over Style.
-Common sense is uncommon.
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can you give us your thoughts on this notorious woman?
I take up an issue with it.
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