Saturday, April 19, 2014

Holy Saturday and Easter Saunday Reflection


José Enrique Ruiz de Galarreta S.J.

“Pasch” is the Hebrew Word for “passage”. When the Israelites used to celebrate the Pasch they would commemorate the Passage through the Red Sea, when the Lord freed them from the slavery of Egypt.

We have inherited the name and something of the concept: we are celebrating the Pasch of Jesus: the passage of Jesus from death to life, from darkness to light. We are also celebrating our own “passage”: we have emerged from the darkness, we are in the light.

So Easter Sunday is the necessary crowning event of Holy Week. If we were to end with Good Friday, we would leave off without ending the adventure of Jesus and without proclaiming the definitive event of our faith: Jesus did not end his life on the cross and neither does our life end in darkness. The life and death of Jesus are the way to victory. Our life too. The life of Jesus, just as ours, passes through sin, through evil, through darkness, through death... but they only pass through, they move towards the light, fullness, triumph.

So we have the name of PASCH, the passage, and we celebrate this night, the fact that we passed from a life without meaning and hope,  dark and destined for death, to a life of sons, luminous and much more fully human.

Since many centuries, Christians celebrated this day (this night) as THE FEAST OF FEASTS, the central feast of the whole year; and , in it, the heart of the faith: THE NEW LIFE.

Our celebrations always have two directions: we celebrate something that happened and something that continues happening. We celebrate the resurrection of Jesus and we celebrate our resurrection: the definitive life of Jesus  and our new life, life of sons.

The followers of Jesus would celebrate all this with a VIGIL : by spending the night in a vigil, watching as if hoping for something to happen; right through the night they read stories and words of Jesus, prayed and sang hymns together; and at daybreak, with the light of dawn, they would celebrate the Eucharist in remembrance of the Risen Jesus.

We do something similar; even though we do not spend the whole night in prayer, we gather together at night and we join in a VIGIL, a night watch of readings and prayer ending with the Eucharist.

Our celebration has two basic parts:

The Paschal Vigil also has two parts:

·         The Liturgy of Light.
·         The Eucharist, which includes the liturgy of Water.


God is stronger than death.

A “VIGIL” is a night on watch, on vigil, waiting for the dawn on which Christ rises. The Church watches in prayer till the moment the sun rises. It is a symbol of life, night till the appearance of the light, Christ. Our vigil is the remains of the old one: a long night of prayer till at dawn the eucharist  of the Resurrection is celebrated.  In these brief notes we will pay attention to  two strongly linked aspects of our celebration: the symbols and the readings.

1.       THE SYMBOLS

The first symbol used is the vigil itself; to spend the night praying waiting for Christ, the light.

The second symbol is the light. The dawn, the spendor of the Risen Body (remember the Transfiguration) and the way John presents Jesus: “while I am in the world, I am the Light of the world.” The whole theology of John revolves around light and darkness. This is the night of Light, of the victory over death and over sin.

Light is presented in the paschal candle,  which  involves another symbolism very ancient, simple and profound. The candle is consumed to illumine others. It is wholly there to provide  light for others and is consumed in the process. It is a perfect symbol of Christ. Our little candles are all the same size, but receive their light from Him.  It is the only value the whole  candle has, and of the whole life of a Christian: to be consumed in order to give light to others. 

The celebration, therefore, begins in darkness. Suddenly at one end of the church shines a light and a voice cries: the light of Christ! To which we all respond: thanks be to God!. Then the candle moves towards the altar and as it advances we go on lighting our small candles till the whole church shines with the light of Christ.

The lights having been lit, the Easter proclamation is sung, a long song of praise in which a meaning is given to the night, that brings together many of the signs of the Old Testament, of Genesis, of the Exodus...understanding them as an announcement of the Resurrection.

In all these prayers are fused together aspects of the victory of Christ and our own victory over death and sin: not because they do not exist , but because they have no power. We now know what it means to die, we now know that sin is our cross and that God is with us to overcome it...

The third symbol is water. This symbol is taken up again when, after the liturgy of the Word, the baptismal liturgy is celebrated. It is kept on this night because it is the Resurrection of the First Born; behind him  we all go. And all those of us  who know him and accept him are the Church. That is why we celebrate our entrance into the Church through Baptism, our incorporation into the light, our participation in the New Life of Christ.

Water, a very rich symbol,  has many meanings. In the first place, water means cleanliness. We are cleansed from our sins. We celebrate forgiveness, for God is water always ready to cleanse. Secondly, water is fertility. We are celebrating Life. Jesus is life. We can say after we have known Jesus “this is life”, and eternal life, while the life of human beings without Jesus is drought and sterility. Thirdly, the symbol “coming out of the water” was used in the Church  to mean “escaping from death”  as the people of Israel in the Red Sea, even though this symbol has been falling into disuse.

But Baptism is not only a matter  of symbols. It is our acceptance, our pact with God. He comes to us and we go to Him. We form a communion with God, we join the Church, we form part of the Body of Christ. That is why it is a community celebration. The Church celebrated its birth, its incorporation to life, as the Body.  In Baptism we enter the community of believers; that is why we make a  solemn proclamation of our faith when we recite the Creed. In Baptism we make a  pact with Jesus and with the Church, the community of those who follow Jesus; that is why we will renew today the promises we made in Baptism, renouncing the world, its  values and criteria, to opt for the values and criteria of Jesus.


The normal Sunday readings for the Eucharistic celebration are increased considerably. It was to fill the night with readings and prayers. Of all those, there remain seven readings (of which only three are read).

They are: reading of the Creation (Genesis, 1 and 2), the Sacrifice of Abraham (Genesis 22), the passage through the Red Sea (Exodus, 14-15), as remembrance of God’s work of liberation of his people. Then there are four readings from the prophets (two of Isaiah, one of Baruch and the other of Ezekiel), all of which present the same idea, God the Savior, in many symbols and different   ways of formulating it. Let us take only the second book of Isaiah as an example of the spirit of all of them.

The Readings, even though all seven may be read, are usually reduced to three. They are the following:

First reading: from the Book of Genesis: “God’s Dream”

(A religious interpretation of the origin of all beings with the use of the science of the times – so imperfect – to explain “the meaning of everything”, and above all, the meaning of the human being).

“God made man in his image, in his own image he created him, male and female he created them...”

THE FIRST MESSAGE: God is the source of life. All life comes from God. It is he who begins the adventure of human beings, so that they will live and increase and arrive at being fully human, as images, as children of God.


(The Hebrews escaped from Egypt “by a miracle”. When they continued to celebrate the anniversary of that terrible night on which they were about to perish, they celebrated above all “The powerful hand of God , which got them out of slavery and brought them through the desert on the road to the fatherland.”

“I am the Lord your God, who brought you out of slavery in Egypt. You shall not have any other God.”

THE SECOND MESSAGE: Without God, slavery: slaves of the world, of sin, of death, of vulgarity... With God we can journey: we can conquer the sea, the night, enemy armies... With God, we can.

THE THIRD READING: From the Prophet Isaiah: “God, source of life.”

(A  hymn, exalted, brilliant, inspired. A man who lived two thousand four hundred years ago understood God very well. In his words we seem to hear Jesus himself):  (All you thirsty...)

And Jesus said:

“Whoever is thirsty, let him come to me and drink: there will be born within him a fountain of living water.)

THIRD MESSAGE: Like the rain, gratuitous, fertile, abundant, which makes the desert green, refreshes, cleans...That is who God is. Look at everyday life: it is a desert, not worth much, it is not fertile, it is boring...Put God in the midst...he is like a fountain in the desert!

It is a magnificent invitation to life, to abundance, to light, to fertility, founded on the Word of God which constantly waters, sows seed for our nourishment, which rises from us from our foundation in things of the earth  to those of the Spirit. In this reading are summarized the concepts of the others.  God, the creator of life, savior from the deluge of sin, liberator from slavery in Egypt, become light, water and seed of life: here all the symbols of the resurrection are brought together, the fullness of life offered by God.

After finishing the readings, the Eucharist continues. The Gloria, omitted during Lent, is sung. Then follow the readings proper to the Eucharist of the Sunday which are the following:



Themes and Contexts
The letter to the Romans

Paul here introduces a new language to express the same ideas: buried with Christ, dead to the world, what we were, sinners, we have crucified... we are already something new,  a new creature, risen. Baptism is the sacrament of all this. And the final phrase as a summary of all that we are celebrating:
      “So too you consider yourselves dead to sin and alive to God in Christ Jesus.”

We are shown that this is not only a celebration of something that happened, but of something that is happening, because this is our life, to journey through life, every day, in this way; to rise every day to the new life of Jesus.

Like many texts of Paul, it’s a theology that seems complicated to us, because he uses many symbols and he goes on changing their meaning from one paragraph to the next. But the basic message is clear. Sin is death: Jesus is Life, The Risen Jesus is supremely ALIVE,  free of death and of sin. We, through baptism,  unite ourselves to him, we wish to live a life free from sin, a new life. And this is true life, free of meaninglessness, stronger, and more definitive. It’s a text that sounds much like a hymn, of an enthusiastic profession of faith in Jesus.


Here we are shown in the first verses, the most historical part of the accounts of the resurrection: the confusion of the women faced with the empty sepulcher. Our text has omitted the final verses, which are very meaningful (verse 8):

“The women emerged fleeing from the sepulcher for a great fear had taken hold of them, and they said not a word to anyone.”

This was followed by the message of the resurrection given by a messenger: Do not look for Jesus in the sepulcher with the dead: he is alive; you will meet him in Galilee.


The message of the Resurrection is the crowning of the Good News of the Kingdom. The announcement begins at Christmas with the same symbols: light in the midst of the night; Jesus, who will free the people from their sins. Today the message reaches its peak with the light emerging from  the night, Jesus stronger than death and sin through the power of the Spirit.

The resurrection of Jesus was not a triumphant spectacle that could be seen with the eyes. No one was a witness of the fact of the resurrection. The witnesses will be witnesses of Jesus, that he is alive and that he is Lord. Faith in Jesus is above all faith in the crucified one, in that neither death nor sin could prevail over him. The witnesses are witnesses , above all, because they are witnesses of the power of God, that God was with Him.

But the letter of St. Paul provides the most important dimension for us. We are not dealing at all with the resurrection of one of us, although it be the First, the one who is full of the Spirit. We are dealing with the resurrection of all. The power of the Spirit makes Jesus alive and Lord in spite of the cross and of death. The same power of the Spirit makes our life new, stronger than death and sin.

The Resurrection is the feast of Liberation:  we have been liberated from fear; we do not fear either death or sin. We do not fear death because we have seen in Jesus that it does not end our life. We do not fear sin , because we have seen that Jesus welcomes sinners and eats with them, and we have understood that we count with the power of God, for he is our doctor. And, added to all this, we do not fear God, because Jesus has destroyed the implacable judge and has revealed the Father, whose love we have known precisely in Jesus crucified. But we have been freed also of the world and its seductions: we have seen in Jesus a “resurrected” way of life that serves only the Kingdom, that is, the sons; we have seen in Jesus man freed by the Spirit: freed from greed, vanity, pride, vengefulness, and the need for pleasure...We feel like new creatures, the previous life, enslaved to the world and its seduction, seems to us of interest to those seeking death. And we know that our way of life is the path to full resurrection, fulfilled in our first born and which is being realized in us.

The Eucharist on this night more than ever, is prophetic: it is a meeting of risen ones who are not yet completely so, but who in anticipation celebrate still on the way , the final Banquet of all the resurrected ones in the house of the Father. In this Eucharist at late hours of the night we sense the echo of the words of Jesus in his farewell supper : “I will no more drink of the fruit of the vine until I drink it with you in the Kingdom of my Father.”

As a final consideration, more obvious and simple, but very meaningful: the first witnesses, those charged with taking the message to the disciples, are the women and among them, with special relevance, Mary Magdalene, “from whom Jesus had ejected seven demons.” And the message is meant for the disciples, with Peter specially mentioned, the cowardly boaster who denied Jesus. The risen Jesus is the same: the one who saves from sin, the one who is faithful to his friends, and takes into account their failings, the one who values above all the love of those who follow him.

The Gospel according to Matthew (28, 1-10)

Water/ Baptism

Easter night was the time when the catechumens were incorporated into the Church, received baptism and were admitted into the community. It was done at this time after the readings, because until this day they could be present at the
readings, but would leave the gathering when the Act of Thanksgiving (the Eucharistic celebration) began. Now they cross that threshold and are admitted to the Supper of the Lord, the most intimate act of the celebration of Christians. This entrance door is Baptism.

This night, before beginning the Eucharist, we renew the memoy of our Baptism. We do it with the symbol of water.


One day, without our realizing it , they put us in the Church, they made us companions of the followers of Jesus. It’s the best thing that happened to us in life. In the church we have known Jesus, in the church we have received the gospels, and we have learnt to pray the way Jesus taught us.

This needs to be celebrated!

We do it now, when we are celebrating the Risen Jesus. We are also celebrating our birth to a different, new, better life of being in the Church, of following Jesus.


The sea was for the Israelites a danger of death: all of them were on the point of dying. God saved them from the Sea.

Thirst was for Israel a danger of death in the desert. God helped them find water in order to live.

Drought brings about death. Rain is life. Is there anything better than a bath when you return tired and dirty? You come out new






When they baptized us they put us in contact with Jesus, who is for our lives the best water. They launched us on the venture of giving meaning and fruitfulness to our lives by “drinking from Jesus”.

On this night of Water, they will invite us to “RENEW THE PROMISES OF BAPTISM”, that is, to connect with Jesus again, the choose him again, so that our lives are lives, so that they may be clean and productive.

At that time we will  profess our faith: it is the best time of the year to say together, aloud, with joy:





All this is a CELEBRATION, a feast.  “We celebrate” , “have a feast”, about an important event with joy. So much the better is the celebration   the more important is for us what we celebrate. Hence, what we bring to the celebration, our  faith, is what makes it important, and what renews and regenerates our faith as we celebrate it in the Church.

The symbols, the candles, the water, the night, the readings, the stories, will be carriers of grace in the measure in which we fill them with content. If we have deep within us the joy of being in a resurrected life, faith in the Liberating Spirit, trust in Jesus... our Easter Vigil will be a feast, it will fill with joy and strength our own spirit, we will feel truly risen with Him.


Today’s Eucharist – more than ever today’s Eucharist – is a feast.

We sing, we celebrate, we thank, because there is light, because there is water, because there is life. If all our Eucharistic celebrations are Acts of Thanksgiving, the one of today must be intensely so.

And we receive Communion: on Good Friday we had communion with Jesus, showing that we accepted him, were united to him and to all those crucified in the world. Today we receive Jesus in communion manifesting above all , our hope. We commune with the Risen One, feel him as “the first to rise again.” We agree to live the lives of risen ones: I want all Jesus offers, I accept life the way he proposes it, I accept the mission he offers, I will once again be fired up by him, nourished by him, will drink of his spirit, and in this way I can journey with him.

With his light, his water, his bread, I can say, from the heart:


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Friday, April 18, 2014

RIP - Fr.Jaison Chacko Pulickal CMI

Fr.Jaison Pulickal CMI belongs to Bhavnagar province (35 years) passed away yesterday afternoon at 3.pm.

More about him

Name: Fr.Jaison Chacko Pulickal. CMI
Born: 7.7.1979
Ordained: 2.1.2013
Died: 17.4.2014

Died at Fulger in Amreli district. He got electric shock while trying repair the motor pump.
Farewell mass is arranged at CMI Provincial house Bhavnagar on 19.4.2014 at 11.am.
His body will be taken to Kerala on Sunday morning and funarel will be in his Home parish as his parents are aged and not able to travel to Gujarat.

Special thanks to Rev. Fr. Kp Vincent

Way Of The Cross at Mariampura - Petlad.

Way Of The Cross at Mariampura- Petlad.

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Thursday, April 17, 2014

Holy Thursday at Gamdi-Anand

Rev. Fr. Jimmy Dabhi celebrated the Holy Thursday Mass at St. Xavier's School, ground.

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Please click on the video


Wednesday, April 16, 2014

Holy Thursday reflection by José Enrique Galarreta

St. Ignatius Church - Mumbai
Holy Thursday
José Enrique Galarreta S.J.

 It is the final summary of John: “For this I came into the world”. The fact that the fourth Gospel omits the account of the bread and wine and puts in the place it should have had the washing of the feet, seems to me very important. It helps to understand better the intention of this evangelist: the words and deeds of Jesus were already widespread for perhaps twenty years. The fourth evangelist wants to lay stress on what is most meaningful, to bring out the meaning of and interpret theologically what Christians already knew. In the instance of the washing of the feet, it gives the deepest meaning of the Eucharist: to put oneself at the feet of all, to offer oneself totally, to be bread for all.


  The celebration should be therefore focused on the farewell supper and on our supper. The tendency of the Christian faithful to reduce the sacraments to physical actions which should have the power to produce effects of themselves, “by their own power”, and for the individual’s benefit, is really worrying. In the Eucharist we hardly lay stress on the gathering, on prayer, on forgiveness, on the meeting with the Church...we tend to lay stress on the personal union with the Body and Blood of Christ. We even tend to understand the “real” presence of Christ in the Eucharist as an almost “physical” presence of the Body of Christ in the Host and the blood of Christ in the Wine... which requires, above all, adoration.

 A beautiful phrase of Panikkar summarizes it well: “It is not that in the Eucharist the bread is changed into Christ, but that Christ is bread, and he is recognized as such in the liturgical Eucharist. Applying this to the celebration we could say it is not a matter of us eating that bread, but that we accept to be bread, grain ground and handed over for the life of the world. Without this dimension of commitment, of dedication to service, neither the life nor the passion of Jesus, or of our lives or the celebration of the Eucharist would have any meaning.

 For this reason the readings turn out to be so meaningful. They remind us above all of the celebration, the gathering, the Supper of the Lord, which is what we celebrate every Sunday. And over and above all that, the spirit of this celebration, the community of the Church with her Head, in what precisely defines Christ, to be bread and wine, service provided to give life.

 Today is a day to be full of joy. God is so much “for us” that what best represents him is bread. Never has anyone been so daring as Jesus. Never has anyone risked undertaking so much. Jesus bread ground on the cross, Jesus our nourishment, Jesus leaven in our tasteless dough, God our bread. Now we understand much better what we say when we pray: “Give us this day our daily bread.”

 It is worrying that the laws of the Church should have insisted so much on attendance at Mass and so little on receiving Holy Communion: “to hear the whole Mass every Sunday and feast days of obligation. To receive Holy Communion at Easter...” the two commandments of the Church we learnt as children.

 For ordinary catechesis some years ago, the Mass was above all “The Holy Sacrifice”, and its peak event was the Consecration. Official present day theology continues to strongly insist on the sacrificial aspect of the Mass, and adds, generally by way of a real addition, the “convivial” aspect. But it is not enough: the aspect they pompously call “convivial” is the essential aspect of our Eucharistic meeting. The sacrificial aspect is the essence of the entire life of Jesus, and this is perfectly symbolized in bread and wine. In the Mass we are not offering God the Sacrifice of Jesus on the Cross. We are uniting ourselves to the complete offering of the whole life of Jesus.

 After the celebration of the Eucharist, there are two traditional, very beautiful customs of Christians: the veneration of the Bread and Wine of the Eucharist and the Holy Hour.

 To keep the Bread and Wine of the Eucharist for the sick, the absent...was a custom the Church kept encouraging. It was reasonable to venerate it with the utmost respect. From there we have gone too far, so far that at times some Christians resemble a lot those pagans who believed they had their gods kept at home. We do not have God held in a little box, nor does Jesus need company. Jesus is risen at the right hand of God, and God is everywhere. Let’s not forget this. Our veneration of the Bread and Wine of the Eucharist should redo those images, which could be valid, but are insufficient. The centre of our attention is the Celebration of the Supper of the Lord, and the message: God is the Bread and Wine of life, and we have discovered this in Jesus. The incredible newness of this message is far superior to all the rest. The veneration of the Eucharistic Bread and Wine has little meaning if we disassociate it from the very meaning of the Eucharistic celebration.

 Sometimes in the “Holy Hour” excessively subjective and imaginative sentimental aspects prevail. “Let us accompany Jesus in his abandonment.” It’s all very well as an application of our senses, and if it helps us to identify with him, but we must go further; that is only the atmosphere; we are offered a magnificent opportunity of assimilating the profound message of the abandonment of Jesus, of his anguished prayer, of the dark night of the man... And it is a magnificent preparation to live intensely the celebration of Good Friday.

 Traditionally part of this “Holy Hour”, is dedicated to the meditation on the washing of the feet. And it is clear that in this story of the fourth gospel one finds an admirable synthesis. So admirable that, as we have seen, for the evangelist it can displace even the very account of the Eucharist. It has been pointed out quite correctly that the contemplation of Jesus does not end in sentimentality, nor in an emotional accompaniment: it ends in the Mission. “I have set an example for you, so you will do just what I have done for you.”

 That is why the veneration of the Most Holy Sacrament and the Holy Hours ought to be directed to uniting Holy Thursday and Good Friday. We receive Jesus in communion, the one who gives himself up unto death, who serves unto death, the one who places himself at the feet of all even though it costs him his life.

Special thanks to Rev. Fr. Valentine De Souza Sj.


Tuesday, April 15, 2014

તપઋતુ દરમ્યાન સબ જેલ આણંદની મુલાકાત

"... હું કારાવાસમાં હતો અને તે મારી મુલાકત લીધી હતી" ( માથ્થી 25:36)
"... I was in prison, and you came to visit me"

  તા. 14 એપ્રિલ 2014 ના રોજ શ્રી ડેનિયલ એમ. પરમાર ( નિવૃત્ત જમાદાર ) તથા રેવ. ફા. આલ્બર્ટ (સભાપુરોહિત ગામડી-આણંદ) તથા શ્રી જોસેફભાઈ સેવરીન, શ્રી યાકુબભાઈ જીવાભાઈ, શ્રી શાંતિલાલ સેમ્યુલભાઈ રાઠોડ, શ્રી સુરેશભાઈ મેકવાન,  શ્રી  ચિંતનભાઈ રાઠોડ તથા શ્રી તરલ જયંતીભાઈ પરમાર દ્વારા સબ જેલ આણંદની મુલાકાત  લેવામાં હતી.

 આ મુલાકાત દરમ્યાન 86 કેદીઓ સાથે વાર્તાલાપ અને તેમની સાથે રહી થોડી આત્મીયતાની પળોનો અહેસાસ કરાવ્યો હતો. ત્યાર બાદ દરેક કેદીભાઈઓ માટે પ્રાર્થના કરી સર્વેને નાસ્તો આપી આ તપઋતુ દરમ્યાન પ્રભુના પ્રેમ અને બલિદાનનો સંદેશ પાઠવ્યો હતો. 

 પ્રભુ ઇસુના મુલ્યો સાથે ભાત્રુપ્રેમ તેમજ સમાજના ઉત્થાન માટે કામ કરતા સર્વેને BBN અભિનંદન પાઠવે છે. 

Photos: Taral Parmar

વધુ સમાચારો વાંચવા માટે ઉપર આપેલ હોમ ક્લિક કરશો. 

Monday, April 14, 2014

A Day with the Lord - Mahalaxmi - Mumbai

A Day with the Lord
St. Ignatius Church, Arthur Road - Mumbai

It was a wonderful gathering at St. Ignatius Church, Arthur Road, Jacob Circle, Mumbai on 13.4.2014.

 On every ‘Palm Sunday’, the Gujarati Catholics of Mumbai, come together to spend a day in prayer and in recollection at St. Ignatius Church.

This year too, we had gathered, from all over Mumbai to spend the day in recollection under guidance of Rev. Fr. Vinayak Jadav S.J.

 The day was filled with a lot of insights, wisdom and message of God’s all embracing love. The inspiring talks and video clips by Mr. Vijay Macwan lead us through the real meaning of Lent to various actual day-to-day life events.

 In his unique style, Fr. Vinayak kept each of us bound to Jesus, in full attention adding-in verses of Poems and quotes from famous Gujarati personalities, the six ‘P’s (Possession, Power, Pride, Praise, Pleasure, Peace) and so on.

 The main theme that ran through the day was to ever remain connected to God, to leave behind all perception, to forgive and accept God’s forgiveness always… and to make God our All, since the everlasting happiness and peace lies only in God.

 The day ended with a solemn Eucharistic Celebration in the ancient and magnificent St. Ignatius church.

- Sr. Pratiksha Rathod - Mumbai

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BBN thanks Mr. Benedict Lewis and family - Andheri, Rev. Fr. Vinayak Jadav, Rev. Sr. Rita Davla, Rev. Sr. Pratiksha Rathod, Rev. Sr. Jyoti Parmar. Rev. Sr. Daxa and the vibrant Gujarati Catholic community of Mumbai for the great support.
- Vijay BBN
BBN-Bhumel Broadcasting Network

ગુલાબમાળાનું રટણ...આપણો સહારો..! - પરમ પૂજ્ય રેવ. બિશપ થોમસ મેકવાન

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ગુલાબમાળાનું રટણ...આપણો સહારો..!

 ધર્મસભા એ તો પ્રભુ ઈસુનું શરીર છે. આપણે તેના અંગો છીએ. જેમ માતા મરિયમે ઈસુનું રક્ષણ કર્યું હતું તેમ આજે પણ ઈસુના શરીર એટલે કે ધર્મસભાનું તે રક્ષણ કરી રહ્યા છે. ઈશ્વરની મુક્તિયોજનામાં માતા મરિયમનું સ્થાન આગવું છે અને એટલે જ કેથોલિક ધર્મસભા તેમને પુષ્કળ માન આપે છે અને તેમની ભક્તિ પણ કરે છે. કેથોલિકો પાસે ગુલાબમાળા રૂપી અધ્યાત્મિક ખજાનો પડેલો છે જે તેનું રક્ષણ કરે છે એમાં કોઈ શંકા નથી.
૧૫મી સદીમાં માતા ધર્મસભાનું વિભાજન થયું હતું જયારે માર્ટીન લ્યૂથરે કેથોલિક ધર્મસભાનો વિરોધ કરી ઘણાંને ધર્મસભાથી દુર કર્યા હતાં. બીજી બાજુ કેથોલિક દેશોમાં પણ એકતા નહોતી. આવા કારણોને લીધે તુર્કીસ્તાને યુરોપની ધર્મસભાને ગરક કરવાની તૈયારીઓ શરુ કરી. જો તેઓની જીત થાય તો યુરોપમાં ફેલાયેલો ખ્રિસ્તી ધર્મ અને તેની સંસ્કૃતિનો નાશ થાય તેવી પરિસ્થિતિ સર્જાત. યુરોપ ઇસ્લામિક બની જવાની આરે હતું. તુર્કીઓએ  દરિયાઈ માર્ગે ચડાઈ કરવાની શરૂઆત કરી.
ત્યારના વડા ધર્મગુરુ પિયુષ પાંચમાં જાણતા હતા કે ધર્મસભામાં વિખવાદો હતા અને કેથોલિક દેશો વચ્ચે પણ દુશ્મનાવટ હતી જેનો લાભ તુર્કીસ્તાન લઇ લેશે. ખતરાનો સામનો કરવા તેમણે ઓસ્ટ્રિયાના ડોન યુહાનને આગેવાની સોંપી અને ધર્મજનોને આહવાન કર્યું કે ગુલાબમાળાનું રટણ કરવું. એકે-એક કુટુંબમાં ગુલાબમાળાનું રટણ શરુ થયું.
૭મી ઓક્ટોબર, ૧૫૭૧ના રોજ લેપાંટો બાજુથી ઝેહાદીઓએ દરિયાઈ માર્ગે આક્રમણ શરુ કર્યું. તુર્કીઓ પાસે ૩૨૮ લડાઈ જહાજો હતાં તથા ૭૭,૦૦૦ સૈનિકોનો કાફલો હતો, જેની સામે ડોન યુહાન પાસે માત્ર ૨૦૬ જહાજો અને ૨૮,૦૦૦ સૈનિકો હતાં. તુર્કીઓની શક્તિની દ્રષ્ટિએ જોતા તેમની જીત નિશ્ચિત હતી. આખા દિવસ દરમ્યાન  દરિયામાં લડાઈ ચાલી અને સાંજ સુધીમાં તુર્કીઓની સખ્ત હાર થઇ જેના લીધે યુરોપ બચવા પામ્યું અને ખ્રિસ્તી ધર્મ મજબુત બન્યો! પોપ પિયુષ પાંચમાં બરાબર રીતે જાણતા હતા કે જીત ગુલાબમાળાની રટણાથી જ થઇ હતી. તે દિવસથી માતા મરિયમ, ગુલાબમાળાની રાણીનો તહેવાર ઉજવાતો આવે છે.
at Mirzapur - Ahmedabad
 વર્ષો પછી માતા ધર્મસભા જોખમમાં આવી. ૧૯૧૭માં લેનિને સામ્યવાદી સિદ્ધાંતો દ્વારા રશિયામાંથી લોકોની સ્વતંત્રતા છીનવી લીધી, દેવળો ખાલી કરી નાખ્યા અને તેમને સરકારી કચેરીઓ, રહેણકીય વપરાશ માટે કે મ્યુઝીયમમાં ફેરવી નાખ્યા. ખ્રિસ્તી ધર્મ દબાવી દેવામાં આવ્યો. પરંતુ જીવના જોખમે પણ લોકો છૂપી રીતે ધર્મ પાળતા રહ્યા. જે લોકો પકડાઈ જતાં તેમને બર્ફીલા પ્રદેશ સાઈબીરીયામાં કાળી મજૂરી કરવા ધકેલી દેવામાં આવતા જ્યાં અકાળે તેમનું મૃત્યુ થતું.
તે જ વરસે ૧૩મે, ૧૯૧૭નાં રોજ પોર્ટુગલનાં નાનકડા ગામ ફાતિમા ખાતે માતા મરિયમે ત્રણ ભૂલકાંઓને ઓક્ટોબર મહિના સુધી દર મહિનાની ૧૩મી તારીખે દર્શન દીધાં. માતા ધર્મસભાએ પૂર્ણ તપાસ પછી આ ઘટનાને બહાલી આપી છે. બાળકોને ગુલાબમાળાનું રટણ કરવા પર માતા મરિયમ ભાર મૂકે છે. અને ખાસ કરીને રશિયાના  હૃદયપલટા માટે  પ્રાર્થના કરવા અનુરોધ કરે છે. લોકોએ પ્રાર્થનાઓ શરુ કરી જેના પરિણામરૂપે ૧૯૯૦માં સામ્યવાદી રાજ્યનું પતન થયું અને દેવળો ખૂલી ગયાં અને લોકોને સ્વતંત્રતા પછી મળી. જે ગઢ તૂટે તેમ ન હતો, તે કડડભૂસ કરતો તૂટી પડ્યો! માતા મરિયમે હસ્તક્ષેપ કર્યો અને યુરોપના પૂર્વીય રાજ્યોને બચાવી લીધા.
બીજા વિશ્વયુદ્ધ દરમ્યાન રશિયાએ કેથોલિક ઓસ્ટ્રિયા પર હુમલો કરીને એને હડપ કરી લીધું. ત્રણ વરસ સુધી એમની હકુમત નીચે લોકોને ઘણું સહન કરવું પડ્યું. એવા સમયે ફ્રાન્સિસ્કન ધર્મગુરુ પેતૃસને લેપાંટોની લડાઈ યાદ આવી. તેમણે લોકોને ગુલાબમાળાનું રટણ કરવા હાકલ કરી. ઓસ્ટ્રિયાનાં ૭,૦૦,૦૦૦ લોકોમાંથી ૭૦,૦૦૦ એ  ગુલાબમાળાનું રટણ શરુ કર્યું, જેથી રશિયન સૈન્ય ત્યાંથી જતું રહે. વાસ્તવમાં એ સૈન્ય હટી જાય એમ ન હતું, કારણ કે ભૌગોલિક રીતે ઓસ્ટ્રિયા યુરોપમાં મહત્વનું સ્થાન ધરાવતું હતું. તથા અઢળક ખનીજોના ભંડારોથી એ દેશ સમૃદ્ધ હતો અને ખનીજતેલનો મોટો જથ્થો ધરતીના પેટાળમાં હતો. થોડા જ સમયમાં કોઈ પણ કારણ આપ્યા વગર ૧૩મી મે, ૧૯૫૫ના રોજ (ફાતિમા ખાતે માતા મરિયમે આપેલા પ્રથમ દર્શનની તિથિના દિવસે) કોઈ પણ પ્રકારની ખૂન-ખરાબી વગર રશિયાએ પોતાના સૈન્યને પાછુ બોલાવી દીધું! ઈતિહાસકારોને પણ નવાઈ લાગી કે આમ બને જ નહિ, પણ કેથોલિકો માટે માતા મરિયમે ઓસ્ટ્રિયાને બચાવી લીધું.
દુનિયાનો સૌથી મોટો કેથોલિક દેશ બ્રાઝીલ ૧૯૬૨ની સાલમાં સામ્યવાદ તરફ હડસેલાઈ જાય તેવી પરિસ્થિતિ ઉભી થઇ હતી. ત્યાંનો સરમુખત્યાર પ્રમુખ સામ્યવાદી બળોને બ્રાઝીલ દેશ સોંપવાની તૈયારીમાં હતો. આ ખતરનાક પરિસ્થિતિનો સામનો કરવા એ અરસામાં ડોના અમીલ્યા બાસ્તોસ નામની સ્ત્રીએ ગુલાબમાળાનું રટણ કરતી સ્ત્રીઓની  એક ખાસ સાંકળ બનાવી. તેમનો એક જ આશય હતો કે ગુલાબમાળાનું રટણ કરવાથી માતા મરિયમની સહાય મળે. સાવ પાઉલો (Sao Paulo) શહેરમાં એક સાથે  ૬ લાખ બહેનો ગુલાબમાળાનું રટણ કરતી રસ્તા ઉપર ઉતરી આવી જેના પરિણામરૂપે બ્રાઝીલના  પ્રમુખને દેશ છોડી ભાગી જવું પડ્યું અને બ્રાઝીલ સામ્યવાદી બળોથી બચવા પામ્યો! માતા મરિયમ બ્રાઝીલની સહાયે આવ્યાં!
 એશિયાખંડનો માત્ર કેથોલિક દેશ એટલે ફિલીપાઇન્સ દેશ. પ્રમુખ માર્કોસ સરમુખત્યારશાહી દ્વારા દેશનું સંચાલન કરતો હતો અને પોતાનાં ખિસ્સા ભારે કરતો હતો. તેને હટાવા માટે લોકોએ હામ ભીડી. લોકોએ ગુલાબમાળાનો સહારો લીધો. ફેબ્રુઆરી ૧૯૮૬માં લાખો ફીલીપીનીઓએ ગુલાબમાળાના સરઘસમાં ભાગ લીધો, સાથે પ્રાર્થના કરી અને લાવેલા ખોરાકની એકબીજા સાથે વહેચણી કરી.
 વિક્ષેપ વગર એકે-એક ગલીમાં ગુલાબમાળાનું રટણ ચાલતું હતું. લોકોની સામે આવી રહેલી ટેન્કો, હથિયાર સાથે આવી રહેલા સૈન્ય સાથેના વાહનો તથા જમીન પર ઉતરી રહેલા લડાયક હેલીકોપ્ટરની સામે લોકો ગુલાબમાળાનું રટણ કરતાં કરતાં સામનો કરે છે. આ બધાં સમય દરમ્યાન લોકો માતા મરિયમની હાજરીનો અનુભવ કરી રહેલાં. પરિણામ એ આવ્યું કે સૈનિકોએ હથિયાર છોડી દીધા અને લોકો સાથે જોડાઈ ગયા. તાનાશાહીનો અંત આવ્યો અને લોકોને સ્વતંત્રતા પ્રાપ્ત થઇ. એક પણ ગોળી છૂટ્યા વગર લોકોની જીત થઈ! માતા મરિયમ ફિલીપાઇન્સની મદદે આવ્યા!
આપણો દેશ લોકશાહીના પાયારૂપ ચૂંટણીમાં વ્યસ્ત છે. આપના ગુજરાતમાં બુધવાર ૩૦ એપ્રિલના રોજ ચૂંટણી થશે. આપણે સૌ અવશ્ય મતદાન કરીએ. દેશના બંધારણ મુજબ વર્તી સંકુચિત સાંપ્રદાયિકતા, ભાગલાવાદ અને ધિક્કારના રાજકારણથી દુર રહી ધર્મનિરપેક્ષ સરકાર રચવા કટિબદ્ધ હોય એવા પક્ષના ઉમેદવારને મત આપી આપણી લોકશાહીનું રક્ષણ કરીએ.
ઈશ્વરને માથે રાખીને આ નાગરિક કર્તવ્ય નિભાવવામાં માતા મારિયા ભારતના દરેક નાગરિકને સહાય કરે એ માટે દરેક કુટુંબને ગુલાબમાળાનો જાપ કરવાનો મારો ખાસ અનુરોધ છે.

- બિશપ થોમસ મેકવાન

Thursday, April 10, 2014

Sacerdotal Silver Jubilee - Rev. Fr. Ambrose Dabhi

Do watch the interview of Rev. Fr.  Ambrose Dabhi. He is at St. Joseph's Church, Maninagar-Ahmedabad,
Sharing his life and vocation with BBN. More details will be published on BBN soon

Special thanks to Rev. Fr. Prakash Macwan and Taral Parmar

Bhumel Broadcasting Network

ધરા રક્ત ને જલથી ભીંજાઈ...

ધરા રક્ત ને જલથી ભીંજાઈ
ખુદ મોત ગયું ગભરાઈ

ઓ ઇસુ મારા પ્રભુ શાને દશા થઇ આ તારી
કેમ દશા થઇ આ તારી.

Gujarati hymn with the footages of Passion Of Christ, Editied for the way of the cross

Monday, April 7, 2014

Lent Reflection By Sr. Nancy

Please click on the video for Lent Reflection By Sr. Nancy. Do share with friends and family.

- Special thanks to Sr. Nancy

Sunday, April 6, 2014

Corruption: A National Cancer- a book released

The book was realeased on 05-April-2014 
at Golden Jubilee Hall, Loyola Hall, Memnagar-Ahmedabad at 5pm 

Photos By Premal Jyoti Parivar

Rev. Fr. Bandhu ishanand Vempeny has been professor of Indian Philosophy, christian Religious Philosophy and Hindu- Christian Spirituality in various universities and academic centres...... 
Please click on the image to read more


Read More News in Home Page

Gamit Dantkathao – By Fr Raymond Chauhan- selected as text book at Veer Narmad South Gujarat University -Surat for M.A.

Gamit Dantkathao – By Fr Raymond Chauhan 
selected as text book at Veer Narmad South Gujarat University -Surat for M.A.
Rev. Fr. Raymund

 The Veer Narmad South Gujarat University, Surat, has selected Gamit Dantkathao – by Fr. Raymund A. Chauhan sj,as text book for Semester 4, for the students for theMasters of Arts.(M.A-Gujarati) This book has been placed under the Gujarati Paper 18, Lok Sahitya – 2, so that the students get acquainted with the Folk Literature (Lok Sahitya).
 Gamit Dantathao is a book of Gamit mythology. As part of his Gamit Research, Raymund collected, compiled and translated these myths from Gamit Language into Gujarati. It is a bilingual book in the sense that there are narrations of the myths into Gamit Language by the Gamit elders – both women and men and simultaneous translations of the myths into Gujarati by Raymund. There are altogether 19 myths orally narrated by the uneducated elders of the Gamit Tribe from Vyara and Songadh Talukas.

 Dr. Ganesh Devi, the director of Basha Research and Publication Center, Baroda, who was conferred with a Padma Shree for his work with the languages of Indian on 26th January, 2014, had invited Raymund to present an assignment for publication in 1998 to a project “Indian Literature in Tribal Languages.” This was published in 2002 by the Sahitya Akademi, New Delhi. Hats off to Raymund for his great achievement! (Dr Roman Bhatia-Surat)

By Rev. Fr. Lawrence Dharmaraj Sj.
Socius, Gujarat Province
Photo: BBN
Bhumel Broadcasting Network

Read More News in Home Page

Saturday, April 5, 2014

Fifth Sunday in Lent A José Galarreta S.J. THEMES AND CONTEXTS

Fifth Sunday in Lent A

José Galarreta S.J.



Ezechiel is a priest, a companion of the prophet Jeremiah, who announces to the people the punishment of God for its unfaithfulness. When Jerusalem is conquered and destroyed by Nebuchadnezzar (598)Ezekiel is deported to Babylonia. He lives as an exile in Babylonia, and prophesies there, proclaiming to the people its “resurrection”, that is, the return from exile.

We must remember  that these images are all the more surprising when we keep in mind that the people of Israel did not still believe in life after death and so the images of resurrection were extremely powerful for them. Moreover in the text the spirit is mentioned which is infused in the bodies so that they will be alive. It is  clearly  parallel to the creation of the human being in the second chapter of Genesis, when God breathes his own breath into the nostrils of  man and thus  man became a living being.


It is a classic text of Paul, in which the opposition between “the flesh” and “the spirit” is underlined. The flesh is life without God, the Spirit is what gives true life to the human being without which it would be nothing more than flesh and its end would be corruption. The body is taken as a synonym of the flesh, of man without a spirit. And the resurrection of Jesus is shown as a model of our own resurrection. It is God who gives life, material organic life, but added to it, the life of the Spirit.


Above all the general context into which this text is inserted is the nearness of the Passion. For this event, Jesus comes to Jerusalem, from which he prudently kept at a distance. The sign would provoke the crisis. Some would believe in him. Others would definitively decide his death. Immediately after the text we have read, John continues to narrate the events in this way:

“But some of the Jews went to the Pharisees and told them what Jesus had done. Then the chief priests and the Pharisees called a meeting of the Sanhedrin. What are we accomplishing? They asked. Here is this man performing many miraculous signs. If we let him go on like this, everyone will believe in him and then the Romans will come and take away both our place and our nation. Then one of them named Caiaphas who was high priest that year spoke up. You know nothing at all. You do not realize that it is better for you that one die for the people than that the whole nation perish...So, from that day on, they plotted to take his life.(Jn 11: 45 ss.)

It is therefore a text that is written in the same context as that of the previous Sunday ( the healing of the man born blind.) There, Jesus-Light is rejected by the darkness. Here Jesus-Life is going to be condemned to death.

The most human aspects of Jesus are also shown in such a realistic and detailed manner that we suspect we have before us a witness who was present at the event: a family whose members are his intimate friends (the following text is the supper in their house when Mary anoints his feet), the pain of the death and the affliction of the friends. Jesus is moved to tears.

And there appears a beautiful prayer of Jesus: “Father (abba) I know you always hear me.”  Soon he will  pray to his Father from his abandonment. And the Father will also hear him. But let us take the important themes.


This is one of the words that appears most  frequently in Scripture, more than 800 times. Fundamentally it appears in five meanings:

·        In its normal meaning, the life of man, the living being...

·        In the meaning of “giving a life for...”

·        As “the future life”, the one after death.

·        As one of provisional value, which can be  preferred to, or prevent the Kingdom. (“whoever loves his life will lose it”)

·        True life, the gift of God, as a synonym for “grace”, the “kingdom”... (“I have come that they may have life and have it abundantly” – “This is eternal life, that they know You and the one you sent, Jesus Christ.” “I am the Bread of Life, he who eats of this bread will have eternal life.” –“this brother of yours was dead and has come back to life.”)

2.     THE SIGNS

The fourth Gospel has got us accustomed to treat reality as a sign of “THE OTHER REALITY”, and to a literary genre which consists of narrating what happened as a medium of catechesis so the meaning is much more important than what happened.

In the previous Sundays we have found a number of very meaningful signs: water (the Samaritan woman)light (the man born blind). In this fifth Sunday of Lent the sign is Life.

The evangelist uses this life as a sign, as he did with water and with light. God is not water, God is not light: but these realities help us understand what God is for us. Thus, life on earth helps us to understand something more about God.

It is an important sign, and deeper than the previous ones. This life, what we call life, biological life, human life, is used by Jesus as a sign of the TRUE DEFINITIVE REALITY IN GOD. It’s as if we were to say: “ if what you see is for you foundational goodness, the most valuable you have...this is what the reality of the human being with God is like, but in its fullness. And not precisely as a future reality, but actual: a better life, fuller, here and now.


In the whole OT and much more intensely in the NT healing is a sign of the presence of Salvation, of Health. Sickness is a sign of the power of evil. The  presence of God does not tolerate evil, in any of its manifestations and heals it. The healing of a sickness is a good, but above all, it is a sign of the presence of salvation.

In the same way, and in a fuller measure, death is understood rather than the normal condition of man, as the greatest evil, and as a sign of the death of the spirit, of definitive sin, of the definitive absence of God. Resurrection, the return to life, is an attack on evil, death, and is above all a sign of the fullness of salvation, of the definitive life giving power, God the Savior.

4.     Resurrections and the Resurrection of Jesus.

In the first place, they are different. Even the original Greek generally uses  different words (anastasis–egeirein). Lazarus “returns to the same life” as he had before. Jesus “goes to true life and lets himself be seen.” The life to which Lazarus returns is temporal life. The life of the Risen Jesus is definitive Life. This “return to life” of Lazarus is, above all, a sign of the power of Jesus to give definitive Life.


Light, water, life... Images of God, in Lent, the time for penance, the time for the purple color, the time in which the “Gloria” is not recited. Who has deformed the picture of Lent, the picture of God,  so much and why have they done it? Let us recall the itinerary we have followed in these five Sundays.

·        The First Sunday:  We are sinners, blind and slaves: Jesus the conqueror of temptation.
·        The Second Sunday: the Transfiguration, the Hidden life.
·        The Third Sunday: God is water in the desert.
·        Fourth Sunday: God is light in the darkness.
·        Fifth Sunday: God is Life.

And we, on our own, despite the Word and the Liturgy, continue to be bent on saying: “we are sinners, that is, guilty, deserving of punishment. We do penance to gain forgiveness of the judge.” Following this trend, we end up saying that the severe, judge, bent on punishing, will relent only  when he sees the blood of Jesus, shed in payment of our sins. Who has invented this God?

God’s way of educating his people throughout the whole of Scripture, is an invitation to come to know him. The most primitive image of God in Scripture is that of “the Master, legislating judge, to whom one must submit under pain of punishment. But this is only the pre-history of the faith. From the first chapter of Genesis, Israel asserts that it knows that God is Light. In Exodus, Israel understands that God is the Liberator, and not only because he draws the people out of political slavery of Egypt, but also because he gives them the Law, which is the way to escape from sin, and he accompanies them in the desert. And already in Deuteronomy the relation with God of the human being almost finds its full expression:

You must love the Lord, your God, with all your heart, will all your soul and with all your strength.

And the whole teaching of the prophets is directed to the understanding that God is a mother, that his relationship with the people is that of a lover. And the whole line of progress of the knowledge of God culminates in a spectacular manner in Jesus. The fear of God has remained in prehistory. The love of God moves us, the love of light, the desire for Water, faith in Life. We know that sin is death and darkness and desert, and hence we celebrate with joy the fact that God is Life, Water and Light. The Lord invites us to live, the Lord illumines and gives meaning to everything, the Lord has us journey without hunger and thirst, the Lord takes away hunger and thirst for whatever harms us. Just as Jesus on the mount of temptation, does not seem to be attracted to apparent good things  the Enemy offers him because he has the Light, and those good things do not attract him. As if Eve in paradise were to laugh at the serpent and answer him: “Shut up, you fool. Are you wiser than God, my Father?

We live in the Promised Land, flowing with milk and honey. In reality, the Promised Land is a harsh wilderness packed with innumerable enemies: it does not matter, it is full of light, of water and of life, and we prefer to live here than in the placid slavery of Egypt where we stuffed ourselves with goose fat and leeks, but we were not free and we did not know God. Our lives are not different from those of all the rest: it is full of difficulties, of sicknesses, of troubles; it moves inevitably to old age and death: it does not matter. It is full of light and of water of the Word; it is like an egg in which Life is incubated, like a repugnant caterpillar or a locked in chrysalis that only await the season to come out as a beautiful butterfly.

For five Sundays we have received the most beautiful catechesis on our human condition: slaves of our darkness, blind seekers of little unsatisfactory pleasures, we depend on God to be able to live, not to lose our way, to be truly human, that is, Sons, heirs, able to contemplate face to face the Face of the Lord. Wonderful message! From this perspective we are on the right path to celebrate Holy Week and Easter. We are going to see how Jesus, the first born of all of us, triumphs over death and attains the definitive Transfiguration. We are going to see in our destiny, the definitive victory over sin and death, made visible in him and is offered to all as a gift of the Love of God.


1.     Recite the words of the Gospel. In this Gospel there are many phrases which have become famous as “ejaculatory “ prayers. It is a good exercise in prayer to recite them while pausing between words or phrases:
·        “Lord, he whom you love is sick.”
·        “Let us also go to die with him.”
·        “Lord if you were here , my brother would not have died.”
·        “The Master is here, and calls you.”
·        “See how he loved him.”
·        “Father, I give you thanks for having heard me.”
·        “I know you always hear me.”

2.     Is my life a way to resurrection, or is it a path to death?
Light - the light of Jesus. Are there sectors in my life, branches of my tree, that are dead, that are not for eternal life? Present them with a simple heart before God. Perhaps we have no intention of changing them. Recognize this before the Lord. Pray to him to water them with the water of life, so they regain life and bear fruit.

3.     Dream. “Eye has not seen nor ear heard, nor can human intelligence imagine what God has prepared for those who love him.” Dream of Life, beyond all resignation or mental narrow mindedness. We are children of God. Dream of Life in God, desire it, awaken a real ambition of the heirs of God, ask God for us not to settle for anything less.

4.     Pray for Life in the world, so that human beings will not settle for less than being sons of God.   

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