Message from Marian Shrine

Introduction

The Gujarati catholic devotional hymn – bhajan number 333 of Kirtan Sagar beautifully invites all of us Christians on the first day of the month of May to sing and rejoice forever as the loving children of Mother Mary. In fact, the whole month of May is dedicated traditionally specially to our blessed and beloved Mother Mary, Mother of Jesus!  In fact, the first stanza of this bhajan can be sung only in the month of May not in other months. During this whole month either individually or in a community the Rosary is recited devotionally in the Families, Chapels, Grottos, Churches, Shrines and Basilicas.  Some people even have got the habit of reciting the Rosary quietly when they travel to their work places. This is called personal devotion! All these show how we, as Christians, are very much united with our sadguru Jesus and our ancestral Mother - kulmata Maria!

Recitation of Rosary

We begin the Rosary devotionally by making the sign of the Cross. Then the Apostles’ Creed is articulated profoundly. After this the Lord’s prayer (Our Father), Hail Mary and Glory be to the Father is recited prayerfully. Then, according to the days, the four mysteries of the Rosary, namely, Joyful, Light, Sorrowful and Glorious are recited meditatively. At the end of each mystery the Fatima Prayer is said – “O my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to heaven, especially those most in need of Thy mercy” (Our Lady of Fatima, 13^th July 1917).

Finally we end the Rosary with the Hail, Holy Queen (Pranaam he Raani in Gujarati):

Hail, holy Queen, Mother of mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve. To thee to we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious advocate, thine eyes of mercy toward us, and after this, our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promises of Christ.

Normally, the following prayer is added after the "Hail, Holy Queen":

Let us pray: O God, Whose Only-Begotten Son, by His life, death and resurrection, has purchased for us the rewards of eternal life: grant, we beseech Thee, that by meditating upon these mysteries of the most holy Rosary of the Blessed Virgin Mary, we may imitate what they contain, and obtain what they promise, through the same Christ our Lord. Amen.

Besides these, at times the additional prayers are recited: namely, the Litany of the Blessed Virgin Mary and Memorare of St. Bernard.

Well, the above mentioned pattern is the normal pattern which we use for our Marian devotion of reciting the Rosary. Great practice indeed for years!

Less known Blessed Herman

In every Rosary, at the end of it we devoutly recite the prayer “Hail, Holy Queen”. Since this prayer is at the end, at times, we in a hurry recite this prayer verbally like a parrot! Do we really know who was the author of this prayer – “Hail, Holy Queen”? and what was the circumstance in which this prayer was written? Oh, if you know it, surely you will recite it with double devotion. This is the message I want to share with you. The author is none other than the less known Blessed Herman the Cripple!

· Person Herman

Herman was born in the year 1013 into royalty, the son of a duke of Altshausen. From birth, it was apparent that he would be horribly crippled and disfigured, earning him the less-than-pleasant name of “Hermannus Contractus” (or “Herman the Twisted”). Sources suggest that he was born with a cleft palate, cerebral palsy and spina bifida. Without assistance, he could not move, and could barely speak, but within his body was a keen mind and iron will.

· Fervent Formation

At the age of seven, Herman’s parents left him at the Benedictine monastery of Reichenau, southern Germany where they arranged for him to be raised and educated. Situated on the shores of Lake Constance, it was expected that this location would be ideal for Herman’s health, but also for his developing intellect. Abbot Berno, the monk who led the community, took Herman under his wing, educating him with kindness and compassion.

Despite his obvious intellect, Herman struggled to read and write at first, his physical limitations difficult to overcome. Once he mastered the basics, the academic world opened to him, and he impressed all with the breadth and depth of his subsequent studies. Not only did he immerse himself in the sciences, but also in languages, music and theology. Herman became fluent in Latin, Greek, and Arabic.

·         Wonderful Writer

Herman wrote extensively on mathematical and astronomical topics, as well as volumes on the history of the world. He was professed a monk at the age of 30, and continued to write, producing works of great spiritual depth. Of note, his treatise “On the Eight Principal Vices,” which he wrote in a poetic style.

Herman’s contributions to academics were great, as were his contributions to sacred tradition. He wrote many hymns which continue to be sung today, as well as portions of the Mass. His greatest contributions may be his hymns of devotion and love for Our Blessed Mother: Alma Redemptoris Mater and Salve Regina (Hail, Holy Queen). The confidence and hope we place in Mary is eloquently and simply captured in his writings.

·         Model Monk

More than his writings, however, Herman was known for his gentleness, joy, and sweet disposition. Never was he heard to complain, despite the fact that most activities were painful and difficult. Rather, he was recognized to have a smile for all, and became a beacon of hope and joy throughout the monastery. Students travelled great distances to study with him, learning not only their academic subjects but also strength of character, perseverance, and humility through his model.

·         Blessed Herman

Herman died at the young age of 40 on September 24, 1054, having succumbed to the symptoms of his many afflictions. He was beatified in 1863. He was a man who took joy in his struggles, and looked at each difficult day as an opportunity to grow closer to the Lord. Every time we pray the Holy Rosary, we end in prayer with Blessed Herman. The Salve Regina (Hail Holy Queen) reminds us of our deep connection not only to Our Blessed Mother, but to all those who suffer physically and mentally alongside us in the world. His feast is on 25 September, less known to many!

Mentor’s Message

My humble message for you at this moment from the Marian Shrine of Unteshwari is:

·         Remember ever the Blessed Herman the Cripple, the author of the Hail, Holy Queen and pray for persons like him – the crippled and twisted persons throughout the month of May and even later whenever the Rosary is recited by you.

·         Draw inspirations from this physically and mentally challenged pious person of the 11^th century to face life with boldness and courage!

·        

Keep always the persons with disabilities in your prayers and stand at their side especially when they are in need! They need us and we need them! They are ours and we are theirs! We are basically the inter-dependent precious creations of God. With conviction let us immerse ourselves in the lives of such vulnerable persons and smell them. Then wash their feet like our Pope Francis, the Peoples’ Pastor! Then recite the Rosary. You will find greater meaning in loving and living!

·         Experience the different abilities of all types and categories of the disabled persons and get enhanced in their presence. It is worth praying for them and praying with them today and forever!

Conclusion

Bravo Blessed Herman! Truly you were HER Man – the Man of the Merciful Mother! Now we can feel with you and understand the context in which you were in need of her mercy and that triggered you to write this beautiful prayer - The Salve Regina (Hail Holy Queen). Though today you are less known, henceforth we would like to remember you fondly whenever we recite the prayer “Hail, Holy Queen” at the end of the Rosary!  Kindly continue to intercede for us “the poor banished children of Eve”! Let your powerful intercession to Mary our Mother and the Mother of Jesus heal us the wounded and crippled humans of different kinds. Amen.

Fr. Girish Santiago, SJ

girishsj@jesuits.net

·         Watch this You tube just for 1.12 minutes. It’s worth watching on Blessed Herman the cripple! 



LISTEN TO THE SALVE REGINA AND REJOICE FOREVER!

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"ધર્મસેતુ" - એપ્રિલ - 2014

"ધર્મસેતુ" અમદાવાદ ધર્મપ્રાંતનું મુખપત્ર છે.  એપ્રિલ - 2014 મહિનામાં આ મુખપત્રનો પહેલો અંક પ્રસિદ્ધ થયો હતો તે વાંચશો. Please find the options below the magazine ( right side) to for full screen.

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ધર્મસેતુ - અમદાવાદ ધર્મપ્રાંત - માર્ચ- 2014

"ધર્મસેતુ" અમદાવાદ ધર્મપ્રાંતનું મુખ પત્ર છે.  માર્ચ 2014 મહિનામાં આ મુખ પત્રનો પહેલો અંક પ્રસિદ્ધ થયો હતો તે વાંચશો. Please find the options below the magazine ( right side) to for full screen.

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Feast Of St. Faustina Kowalska - Divine Mercy Church - Salun

The feast of St. Faustina was celebrated at Divine Mercy Church- Salun today. Rt. Bishop Thomas Macwan celebrated the mass in the morning. People from various places came and joined for the feast celebration.

Please click for the Photos

Feast Of St. Faustina - Divine Mercy Church - Salun

Birth: 1905

Death: 1938

Beatified By: Pope John Paul II

Canonized By: Pope John Paul II

Saint Faustina was born Helena Kowalska in a small village west of Lodz, Poland on August 25, 1905. She was the third of ten children. When she was almost twenty, she entered the Congregation of the Sisters of Our Lady of Mercy, whose members devote themselves to the care and education of troubled young women. The following year she received her religious habit and was given the name Sister Maria Faustina, to which she added, "of the Most Blessed Sacrament", as was permitted by her congregation's custom. In the 1930's, Sister Faustina received from the Lord a message of mercy that she was told to spread throughout the world. She was asked to become the apostle and secretary of God's mercy, a model of how to be merciful to others, and an instrument for reemphasizing God's plan of mercy for the world. It was not a glamorous prospect.

Her entire life, in imitation of Christ's, was to be a sacrifice - a life lived for others. At the Divine Lord's request, she willingly offered her personal sufferings in union with Him to atone for the sins of others; in her daily life she was to become a doer of mercy, bringing joy and peace to others, and by writing about God's mercy, she was to encourage others to trust in Him and thus prepare the world for His coming again. Her special devotion to Mary Immaculate and to the sacraments of Eucharist and Reconciliation gave her thestrength to bear all her sufferings as an offering to God on behalf of the Church and those in special need, especially great sinners and the dying.

She wrote and suffered in secret, with only her spiritual director and some of her superiors aware that anything special was taking place in her life. After her death from tuberculosis in 1938, even her closest associates were amazed as they began to discover what great sufferings and deep mystical experiences had been given to this Sister of theirs, who had always been so cheerful and humble. She had taken deeply into her heart, God's gospel command to "be merciful even as your heavenly Father is merciful" as well as her confessor's directive that she should act in such a way that everyone who came in contact with her would go away joyful. The message of mercy that Sister Faustina received is now being spread throughout the world; her diary, Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy.

Source:catholic.org/saints

- BBN - Bhumel Broadcasting Network

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Second Sunday after Easter (A) - José Enrique Galarreta S.J.

Second Sunday after Easter (A)

José Enrique Galarreta S.J.

Translated by Rev. Fr. Valentine de Souza S.J.

Acts of the Apostles

Rev. Fr. Valentine de Souza

The third gospel and the book of the Acts probably formed just one book, divided into two books later separated (before the year 150). There is a strong unity in them, not only thematic, but also literary, language, style etc.etc, which allows us to recognize a single author.

This author has been recognized by the tradition of the Church as Luke, and we have testimonies to the fact in documents of the second century. Internal analysis of the text shows us a Greek or very helenized Jewish Christian of the apostolic generation, who knows the Bible very well, with medical knowledge, a companion of Paul’s journeys (in the journeys he usually speaks in the first person plural).

With respect to the date and place of composition, we have no firm date from external data, and we must be careful with the dates the book itself gives us. Critics point out that it could not have been composed before the year 64 nor after the year 100. To recognize the intention and the method of working of the author let us remember the prologues of both books.

THE GOSPEL OF LUKE

 Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning it seems good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.......

FROM THE ACTS OF THE APOSTLES

Ch 1.v1 In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instruction through the Holy Spirit to the apostles he had chosen. After his suffering he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion while he was eating with them, he gave them this command . Do not leave Jerusalem but wait for the gift my Father promised which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit. V6 So when they met...

For this reason , this book is something like “The Gospel of the Church”. Events (Acts) are narrated of the first Christian community, because they signify the presence of God, of the Spirit of Jesus in that community.

REFLECTION

Hence, we are dealing with an account of great value. The author’s facts are well documented – we can even appreciate in his style the presence of different sources – and on occasion, he is a witness of the facts he presents, or receives first hand accounts of events. But we are not dealing merely with a book of history. What is fundamentally narrated is “History in the Spirit”, that is, the development of the Faith of the first Christian community. In this field there are some fundamental ideas:

1.     The proclamation of Jesus as Messiah.

It is the fundamental theme of the discourses of Peter and Stephen, and the meaning of the “miracles”.   Jesus is the one “we were waiting for”, he is the Messiah, who had to suffer and who is alive through the victory of the power  of God.

2.     The awareness of the Church of her missionary vocation.

In this sense the expansion of the Church in some particular missions is being narrated (Peter, Philip, Paul...)

3.     The message to the pagans

It is the first problem. The Church as a continuation of the Old Law, subject to mosaic precepts, or the Church as the New Covenant, having superseded the Old. The proclamation to the pagans poses this problem for Peter (Ch. 10) so that he will have to justify himself before the brethren (Ch.11). Paul will pose the same problem, and it will be one of the basic themes of the so called “Council of Jerusalem” (Ch.15)

There is, therefore, in the book a clear apologetic intention of the policy of Paul: the proclamation to the pagans (“they will certainly listen”) and the freeing from the ritual obligations of the old Law.

In short

In the Book of the Acts we find three components of much interest to us:

1.      A history of the first Christian community and its expansion. But “history” of the “gospel” kind, with a similar intention to that of the “historical” books of the Old Testament: history to show how the Spirit acts in that first community.

2.      A Christology : the most ancient expressions of faith in Jesus, anterior to those elaborated by John and Paul. It is – almost the first stage of the answer of the Church to the great question about Jesus: “Who is this man?”

3.      An ecclesiology: there is no doctrine on the Church, but we see how the Church functioned and what she thought of herself, how she prayed, organized herself, solved problems...It is very useful for us to reflect on what is permanent and what is transitory in the institutions of the Church.

IN TODAY’S TEXT

We have a fairly idealized description of the first community. From other texts – even of this same book – we know that not everything went smoothly: there were problems, serious problems, regarding doctrine and organization. Here we are shown only “the basic spirit” of that community: common prayer, the eucharist, life and property in common, the appreciation of the people, the slow spread of the Church. Later other problems will follow and the persecutions.

THE FIRST LETTER OF PETER

We do not know when Peter left Jerusalem. We do know that he died in Rome in the year 64, in the persecution of Nero. It is not clear either whether this letter is of Peter himself. The ancient Fathers of the Church, Irenaeus, Polycarp, attribute it to Peter. But there are many other facts, the style, internal data and other factors which make it difficult to admit. The specialists are agreed – at least – that this letter reflects the preaching of Peter and  was written by someone in the circle of his closest disciples. The same letter ( 5,12) tells us who was his disciple – secretary: Silvanus. Some continue to attribute it to Peter himself. The letter hardly has any thematic unity. It skips from one theme to another.

The text has been brought in today to “accompany” the gospel, connecting it with the saying of Jesus: “Blessed are they who have not seen but believe.” And here we are dealing with the “second generation” of Christians, those who believe in Jesus through the preaching of the witnesses. We are at the beginning of “tradition”, the long chain of people and generations which hand down faith in Jesus from one to another. Although it is not that human transmission that produces the faith: that human transmission is only the vehicle  of the “power of the Spirit”. Peter seems to admire that power: You have not seen him and you believe in Him!”.

THE GOSPEL OF JOHN

We are dealing with the “conclusion” of the fourth Gospel.(Later, as we know, a second conclusion will be added.)Let us remember that after the scene with Thomas, the Gospel ends thus: Jesus did many other signs in the sight of his disciples that  are not written down in this book. These have been written down that you may believe that Jesus is the Messiah, the Son of God, and that believing you may have life in his name.”

John, therefore, finishes by inviting us to faith in Jesus, the basic purpose of the four Gospels. This clearly defines the subject matter of these texts. They are a history of the faith: the author is relating how faith in the Risen One arose. There is at the end of the fourth Gospel four “times” of access to faith in Jesus:

Ø  That of John himself: he reaches the sepulcher, enters, sees the linen cloths and the burial cloth and then sees and believes.”

Ø  That of Mary Magdalene: she does not recognize Jesus until Jesus calls her by her name.

Ø  That of the disciples: Jesus shows them his hands, and his side and they “rejoice on seeing the  Lord.”

Ø  That of Thomas. The witness of the others is not enough for him, he is not satisfied with seeing, he wants to touch. Jesus invites him to do so. The Body of the Risen One is “touchable”.

The faith of John offers us, in the mouth of Thomas, the most elaborate testimony of faith in Jesus of the New Testament:”My Lord and my God”, a formula taken from the Old Testament applied here to Jesus. Hence the fourth gospel closes with the same profession of faith with which it began (The Word made flesh), continuing with the expressions which link the whole of this gospel (so that all honor the Father...”when you raise on high the Son of Man, then you will understand that I AM ...”I am in my Father and the Father is in me...”He who has seen me has seen my Father...”As the Father sent me so I send you.”).

It is a matter, then, of a double message, simple and vital: on the one hand, an advanced profession of faith in Jesus. On the other, the conclusion of the gospel looking to all those who will believe without having seen Jesus, by the witness of others.

In this way the fact that John does not “describe” the departure of Jesus is explained. For John, Jesus “does not go”. He continues present in the disciples, in the Spirit and in the Mission. The physical, touchable presence of Jesus has no importance.

REFLECTION

Using the stories of the  resurrection as a point of departure, we can ask ourselves innumerable questions: How long did the manifestations of Jesus last? One day? As it seems to be in Luke, forty, as in Acts, a week as in the first letter of John ...?

That body that could be touched, could also eat (Luke)... had therefore all the normal organic functions of a normal body? Did he pass through walls? Was he visible to anyone who happened to be by chance there where he showed himself, or was he visible only to those to whom he wished to show himself? ... And so on, dozens of questions, all of them useless. On asking ourselves these kinds of questions we suppose that the preferred value of these texts is to be accounts of happenings, but it is not so: the preferred value is to be witnesses of faith. And this is the basic theme of all of them: they believed in Jesus.

It was not easy to believe in Jesus: they had believed in him, but they had believed badly. They had accepted him as the Messiah they were hoping for, but hoped for badly. The Zebedees had even hoped for thrones on his right and on his left, all hoped that he would restore the sovereignty of Israel, and the glorious times of King David would return, and that all nations would come to Jerusalem to adore God in his (their) holy temple. They had hoped for all this, and all of it died on the cross. The terrible Sabbath of the Pasch was a day of despair, of the death of all previous faith.

Later (a day, a week, forty days ... a whole life time, who knows?)they recovered faith, their faith was reborn, better said, another faith  was born, because the previous faith was dead, thoroughly dead, buried with the body of Jesus in the sepulcher and sealed with the tombstone. This faith could be born only because the old faith had died. The old Davidic messianic faith could not change, it had to die to make way for the faith. Just as neither could the Temple of Caiphas change and adapt itself to the style of Jesus. It had to be destroyed. Even before it was physically destroyed, the followers of Jesus went on abandoning it, because the new faith did not need it; it was enough for them to gather in houses to share the bread, to celebrate the supper of the Lord.

The new faith is powerful. A faith that affects the pocket is very true. It was capable of working miracles, above all that all would feel as brothers and would live as such. And the ancient rites were powerful only because they managed money and power, but they were not able to change hearts, they could not produce conversion.

And so we have dealt with all the keys we need to reflect on the resurrection. It’s a matter of knowing whether we too have faith in Jesus, of knowing what kind of faith we have in him, of knowing if already so many strange faiths have once for all died the ones that prevent us truly believing in him, of knowing in what our paschal experience consisted and consists.

Moved by a paleolithic (old Testament) faith we suppose that the disciples believed of a sudden, struck by a spectacular grace. We believe that Paul was literally struck down ( we even paint him thrown down from a horse), we think that people followed the apostles in large groups when they saw them perform miracles...This did not happen even to Jesus; the people who followed him because of his miracles did not follow him in the conversion of their hearts. But it suits us a lot to  believe all those things because in this way we justify ourselves: they had an extraordinary experience, therefore  they believed in him and changed their lives. We have not had one, so we believe in the Jesus that suits us more and we hardly change our lives.

But we can ask ourselves: all those people who have changed their lives, who share and are compassionate, who work for peace, who do not serve money, nor status nor prestige, who are not slaves of the values of our “culture” of having a good time, who are truthful, who know how to forgive...and who live in this way because they follow Jesus, what paschal experience have they had? Has the Risen One appeared to them? And have they put their hand in his side?

The answer is NO. And it cannot be otherwise. God does not show himself from the outside, from above, with spectacular appearances, as a blinding exception. To experience God there is no need to look for spectacular events. The threatening lightening is not a good image of God. A good image of God is leaven. From within, slowly, in silence.

Something, from within, in silence, insistently, unstoppable, has led us from a mediocre knowledge to a profound intimacy, from a feeling of distant attraction to personal adhesion, from a mythical, sociological faith to an elemental and profound conviction.

Our paschal experience is a conviction that keeps becoming increasingly irrevocable, united to a feeling of attraction and adhesion ever more binding. Our paschal experience means that once we believed – in some way – in Jesus, through what had been taught us, because it was in our culture, because we thought it was a good system of thought and religious practices... for many similar reasons, all of them “from outside within”. But increasingly, we have been experiencing it internally, we have lived it in such a way that the knowledge, the persuasion, the adherence, are from within to the outside, as something felt personally, as one feels love for a beloved person, from within, without need of demonstration.

That experience is nourished, as everything that grows: it is nourished in contemplation, it is nourished in works, and it is nourished in community. The contemplation of Jesus multiplies the fascination and the adherence; deeds, as putting into practice of values and criteria, reaffirm the validity of the message; the community, the church, especially in the fraternal celebration of the Eucharist, spreads faith, makes us live in common our paschal experience.

Once more, we need to abandon our mythologies, our faith in disguised divinities, our tendency to identify the religious with the marvelous. Our paschal experience is our progressive consciousness of conversion to Jesus and to the Kingdom.

We arrive, at the end, at joining up with the beginning, with the first word of Jesus when he went to the villages and took to the roads of Galilee: Be converted! This is and will always be the key and the measure of our faith: our readiness to change, to change one’s God, our readiness to change to the God of Jesus, so that it is he who changes our lives.

- BBN

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Mr. Pranav Patel from Nadiad shares his experience

Mr. Pranav Patel from Nadiad shares his experience of Sr. Maria Parmar. 

He said that she was his Guru Mata, Pls watch his interview for more

- BBN

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Hilarious Sr. Maria Hilarion - An Interview by Rev. Fr. Girish Santiago

Funeral at St. Mary's Church - Nadiad

Please click the below given link for the more Funeral photos

Funeral Photos

Hilarious Sr. Maria Hilarion

Rev. Fr. Girish with Sr. Maria Hilarion

Introduction

As I heard about the sad news about the death of Rev. Sr. Maria Hilarion from Sr. Madhu Macwan of Kalol St. Anne’s Superior, I only thanked God for the wonderful, cheerful and the fulfilled life of my beloved missionary mentor since 1992. This was the time I was a Jesuit Regent at Kalol St. Xavier’s and I used to visit Sr. Maria regularly for my spiritual and apostolic conversation at Unteshwari Sandhya Vishram - a Home for the aged.  As a religious Sister she was like a mother and a grandmother to me till her last days of her life.

At least once a year regularly I was visiting her in Nadiad and she was very regular calling me over the phone and she would freely talk to me. One and half year back she came specially to Unteshwari and was visiting all of us joyfully and with a saintly smile she was spreading God’s loving fragrance in the vicinity of Unteshwari Tirthadham – a mission centre where she toiled to strengthen the faith of the early Christians - Isupanthis of this region. Oh, she was joyful and we were joyful to meet each other and experienced the true meaning of JOYFUL VISITATION!

In such a visit, I requested her to share about her life. Though initially she was hesitant, later she said,”Father Girish, since you ask me, I am ready to share. But, no need to write about me while I am living.” Having said this I could experience her tears falling on my office table at Unteshwari. She waited for a while then she held my hands saying: “You are my special Priest. So, you can ask me now!”  Yes. We loved each other. Ours was a barrier free love!

Seeing such an emotional environment I just wiped the fallen tears and said, “We value your sweat and tears for this North Gujarat Mission. You will be ever remembered by all of us and come to bless us with your physical presence when we shall start celebrating the Golden Jubilee of our North Gujarat Mission from June 19, 2014 onwards for a year.” Well, man proposes and God disposes! That’s reality of life. Now, let me share the conversation which we had. Our conversation was very much bilingual – English and Gujarati. Read and Relish this Hilarious Maria Hilarion, the Zealous Missionary and Experienced Educator!

 Could you share about you and your family?

My name is Maria. This was my Baptismal name. I was born on 7.2.1925 at Keriavi, my mother’s village (mosal), six kilometres away from Nadiad towards Petlad. My Father was Hilarion Christian  and his original name was Mangalbhai. My mother was Agnesben and her original name was Surajben.  My maternal grandfather was Mathurbhai. He was an agriculturist and belonged to Salvation Army. He was very particular about educating his girl child Surajben and got her educated till 5^th standard at that time!

We all lived initially at Sanandia Vas in Nadiad. Very interestingly our ancestors left Sanand due to the flood during the British rule and got settled in Nadiad. This is how we got settled at this place and lived for some years in Nadiad.

Let me share about my brothers and sisters in order.

NO	Name	Particulars
1	Maria	Myself
2	Joseph	Younger brother; lived in Gomtipur; Expired
3	Thomas	Younger brother; lived in Bhavnagar; Expired
4	Ignas	Younger brother; at the age of 2 he died
5	Martha	Younger sister; at the age of 4 she died
6	John	Younger brother; at the age of 6 months died
7	Martha	Youngest sister; lives in Meghaninagar, Ahmedabad.

Note: “Except Martha and Maria all have gone to eternal Father.” said smilingly Sr. Maria.

About my Education and Profession 

Standard	Place of education / profession	Remarks
1st to 3rd	In Kanajari Boriyavi
4th to 5th	In Vadtal	My father was a teacher here
6th to 7th	In Anand FC convent school	By now I was 16 years old
PTC	Maha Laxmi training college – Govt.; Ahmedabad	PTC for three years; stayed in the govt. Hostel; My room partner was Ms. Pilamai, an aged Parsi widow; an understanding lady. Two LD nuns: Sr. Stanislaus and Sr. Alvisha were next to my room; they were one year junior to me. Sr. Stanislaus became very good friend of mine. Every morning at 4 o’clock the hostel superintendent Ms. Baptista, a catholic and I  regularly went for Mass to the Mirzapur Church. For holidays I never went home. Instead I went to Mount Carmel AC convent. Met Sr. Silia, AC; she cared for me at the same time she formed me to fall in love for Jesus; not with any young boys. I laboured for Jesus in the chapel of theirs.  Indeed it was a tough training by the AC nuns; I can never forget their professional training. I value them all. While being in the hostel I enjoyed watching cinema; reading historic novels – especially of Kanaiyalal Maneklal Munshi’s; read books on catholic saints; specially used visit Fr. Surya, SJ – he was the one who strengthened my vocation (by saying this she cried); Fr.Myres, SJ, St. Xavier’s school – Mirzapur Principal  too encouraged me to join the convent. Fr. Basil Lala supported me a lot and motivated me to become a nun.
As a Teacher (Gujarati)	At Mount Carmel school, Ahmedabad	From age 20 to 33 – worked as a Gujarati language teacher; starting per month’s salary was Rs. 50/- It was at this time Ms. Gunavanti teacher of Mount Carmel encouraged me to go for BA. Bed in Hindi.  Sr. Barbara, AC, the Principal  too was very keen on my learning. My prayer at this time: “Lord, give me good girl friends that they may lead me to the right path” – (Isu mane sarama sari bahenpani apjo. Jethi mane sara sanmarge dore)
As a Teacher (Gujarati, Hindi, Social Study – samajvidhya)	In St. Anne school, Nadiad	From 1959 – 1972: From 8th – 11th std. Taught. Enjoyed teaching and stitching as a nun.
As a teacher and a pioneer	St. Anne school, Kalol – had already 1st to 4th.	From 1973 I was in Kalol. I was the one who got the permission to start 5th. Here I always served as a class teacher of each standard. At this time we were: Srs. Doloros, Maria Ignacia, Antonia and myself lived in Kalol and moved to Unteshwari and Deesa. During this period Fr. Herero, SJ was my spiritual director to whom i made my confession every 15 days. I taught in the school; then visited villages; taught catechism for the local catechumens; specially to the Majirana kids, Ravals and Thakors ; We worked closely with the Jesuit Frs. M.D. Garriz, Kolady and Robert. We were very much assisted by the lay leaders like Raval Babaldass of Nardipur and Badaraji Majirana of Deesa. We lived a simple life. We really smelt the smell of our flock. We were happy in our missionary works. People used long for our visits. Day time with women – taught them to read and write; also stitching; Evening taught the men to live a meaningful life and to grow in the love of Jesus.
Retired life at Unteshwari and later in Nadiad	At Unteshwari Sandhya Vishram; later in Matruchhaya.	Sr. Pushpa Paul as  a Provincial asked me to go to Unteshwari and live a retired life. But, I in my mine neither got retired nor tired. I continued to visit people and prepare them to live a faith-filled life in Jesus and Mary. In Nadia I enjoyed visiting the neighbourhood Vaghri children and taught them to read and write. Teaching was my mission. I continue to enjoy till the end. I thank my dad for educating me and showing the importance of girl child even at that time. He ever supported me in my education.

  

2.       When did you feel like becoming the Religious Sister?

When I was studying in FC convent at Anand I felt like joining. But I did not know in which convent. Gradually I became aware of FC, LD and later AC. At my 34^th age, I felt the call of God strongly. One thing was very clear. I told my brother Joseph, some sisters have come to Nadiad. Take me to this convent. I want to join in a convent where I do not know anyone.

Having understood my words, my brother took me to Nadiad and explained about my vocation to the Sisters of Charity of St. Anne (SchSA). Having listened to my brother and myself they uttered: “Ok. We shall take her. We are also looking for a PTC finished person for we want to start std 5^th, for which we require such a teacher”. So, they took me and made me to wear the dress of a postulant for six months and immediately made me to join the novitiate. Within a year I became a religious St. Anne nun. While being in the novitiate I was also teaching in the school. Because of which sisters got the permission to start the 5^th. May be everything was God’s plan. All for God’s greater glory! I simply obeyed and pronounced my first vows in the year 1959. I was a teacher from the beginning in the Congregation. May be this was God’s will for me! I accepted it JOYFULLY!

3.       What do you say as a Missionary about the Church of North Gujarat? 

·         I feel proud of the Church of North Gujarat. In spite of various difficulties, the Church was planted 50 years back and I am really happy to see the growing Church. My humble appreciation to Garriz Bapu for the real breakthrough among the caste Hindus of North Gujarat.  

·         People accepted us fully as Christian missionaries and accepted Jesus as their Guru – Master. Happy to see the slow and steady church in North Gujarat. It is God’s work. So, God will take care. We must continue trusting in the Lord.

·         Fr. Garriz somehow from the beginning never liked me. He insulted me in public on my first visit itself in the year 1973 with Sr. Doloros at Unteshwari (By saying this again her eyes were full of tears). Still, I humbly controlled and surrendered myself to God and walked joyfully in the midst of the people. For I was sent to do God’s will not any human’s will! I did strongly experience initially the internal persecution in this region. That hindered our healthy growth in the mission.

After few years he asked me pardon and started appreciating my unassuming good works. I took it well and did everything as part of God’s greater glory!

·         In all these, my mission mantra has been: “ Isu, hu tane chahun chhun; karan ke te mane pahela chahi chhe” – Jesus, I love you. Because, you have loved me first.

·         I come from a Vanakar family. But, we never did anything of weaving for the past seven generations. Instead, we have been always very faithful in the Faith formation of people in Christian faith. What we have experienced, we continue to share such experience with all kinds of people in our Faith journey.  

·         I feel content with the missionary work of mine in this region. I used to literally pull Mrs. Champaben Kantibhai Raval of Kalol for various singing, dancing and praying programme. I am so glad to see her son Kamlesh as a Jesuit Priest from this region. Also I am very happy to see our Sister Surya Bhavsang of Unteshwari flourishing. All these are fruits of our labour as missionaries of North Gujarat. Thanks be to God!

·         I am so glad to relate with you Fr. Girish. I have a very respectable love for you as a Priest of North Gujarat. I know you for many years. I just appreciate your love for the people of all kinds. That attracts me most and I am glad to see your smiling face without any anger. Say always: “Isu, tara vina mane kashunj joytu nathi – Jesus, you alone is enough. I do not need anything!”

4.       How do you see the present set of Sisters in your Congregation and what would be your message for them?

·         These days ‘bindas’ attitude; each one would like to do what each one wants and likes; not what God wants or likes us to do through the community discernment. Lot of individualism is gripping in. We need to grow in the WE feeling of our Congregation.  

·         Missionary zest needs to be regained. Be available and be always enthusiastic in doing everything for God and His people. Never stop visiting people. Share all that we have with the people. Be at their side. They will be at our side at an appropriate time.

·         We need to pray for Fathers, Sisters and Collaborators. 

·         Fall in love and Stay in Love with JESUS and JESUS alone!

Conclusion

Sr. Maria Hilarion Christian is no more with us physically. But, she lives very much spiritually in the midst of our Christian and non-Christian people. Her grace-filled long life itself is a testimony to the joyful submission to the mission activities of God. Her committed missionary life itself is the message to many of us to commit totally for a noble cause without counting the cost! May the cheerful Maria REST IN PEACE!

Fr. Girish Santiago, SJ

Unteshwari Sammilitalayam

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