Life, Works & Impact of Mother Teresa as a Missionary

Her parents were Nikola Bojaxhiu, a building declarer and wholesale food importer, and Dranafile Bernai. Agnes, known to her family by her middle call of Gonxha, was the youngest of three children. At her birth, the family was well off, but, when Gonxha was 9, her father died suddenly. Her family and the doctors were convinced he had been poisoned by enemies of his political views. His death forced her mother to condescend the family; for Gonxha and her mother, the Catholic Church provided particular comfort and help by means of these difficult years.

When she was 18, Gonxha mat up called to apply to the sisterhood, and she entered the order of Our Sisters of Loreto. She left-hand(a) her theme in September of 1928. Anne Sebba writes, "She can have been under lower-ranking illusion that entry into this Order would probably mean never again seeing her family or home town, since religious tone of the era did not allow for holidays at home" (29). She worn-out(a) two months at the Loreto Abbey in Rathfarman, Ireland, learning to speak more or less English; she already spoke Albanian and Serbo-Croatian, taught in the regimen schools she had attended as a child, and had learned a petty(a) of several other languages, as well, from her educated father.

In November of 1928, she left Ireland for India, arriving there seven weeks later. She spent her novitiate running(a) in the Indian convent of her order, stu anxious(p) for her vows and learning to speak the local languag

set out Teresa was also criticized for her total acceptation of church doctrine, including her opposition to birth control and abortion. For someone working in one of the world's almost overpopulated nations, such an attitude seemed at least naive and at best cruel. However, her influence was not total:

Chawla, Navin. Mother Teresa. Rockport, MA: Element, 1992.

In any case, most criticisms of Mother Teresa tend to be complaints about other things she mogul have accomplished, in addition to the extraordinary work she was adequate to complete.

Many of the citizens of India initially viewed her with some suspicion. She was a Catholic nun working in a predominately Hindu nation, and one business was that she would try to convert her patients.

She gradually dispelled this fear through her work, concentrating on providing medical parcel out and comfort, without preaching or proselytizing.

She opened her scratch slum school late in 1948 and, by 1950, had real approval from the Vatican to establish a new congregation, the Missionaries of Charity, to care for the destitute, the abandoned, and the dying of all castes and religions. The beginning of her work coincided with India's attainment of freedom from British rule and an explosive wave of national violence that brought millions of refugees into the area. Mother Teresa therefore had more people in need of her care than had already lived in the region; however, she also had to deal with a greatly increased population with a healthy scruple of foreigners and their motives. She became an Indian citizen late in 1946, adopted the cheap clear cotton sari of the Medical Mission Sisters of Patna (who also gave her basic nursing training), and set out to do the work for which she felt called.

Her work also provided an example to the caste-conscious society. Her patients were those who had no families or who had been cast out by their families, and she ministered to all of them without regard for their origins. In
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