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Bhov Xrest Filipe Neri Ferrão Goy-Damanvchea Arsebispachi Gonvllik Chitt Pastoral Letter : 2017 - 2018

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Page 1: Goy-Damanvchea Arsebispachi Gonvllik Chitt Letter...Goy-Damanvchea Arsebispachi Gonvllik Chitt Pastoral Letter : 2017 - 2018 2 3 CP-Past/166/2017 Gõy ani Damanv Mha-dhormprantachea

Bhov Xrest Filipe Neri FerrãoGoy-Damanvchea Arsebispachi

Gonvllik ChittPastoral Letter : 2017 - 2018

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CP-Past/166/2017

Gõy ani Damanv Mha-dhormprantachea Yadnikank, Dharmikank,

Loukik Bhavarthiank ani Borea Monachea Mon'xank

Gonvllik Chitt

“KRISTACHO MOG AMKAM THAR DINAM” (2 Kor 5:14)

Mogacheam Bhoinni-Bhavamno,Thar nastanam amcho mog kortolea Devachi kurpa ani

xanti he Gonvllik Chittintlean mayemogan tumkam hea novea Gonvllik Vorsant pattoitam!

bhair, kallzant thaun ani pritimogachea kornniamni, Jezuchi seva korchi goroz asa. Hench monant dhorun, “Kristacho mog amkam thar dinam” (2 Kor 5: 14) – him Bhagivont Pauluchim utram hea Gonvllik Vorsacho vixoi korun ami ghetleant.

Thar nastanam dusream pasot vavrunk Jezu lagchean-uch sfurti ani boll melltta. Aplea karia vixim uloun, Jezun mhullem, “Hanv prithumer uzo ghalunk ailam ani to pettlolo mhaka zai!” (Lk12:49).

Amchea somazant kitlim-xinch mon'xam borem korunk thar nastanam vavurtat tim ami polletanv. Zaum xikxok, zaum voiz, zaum norsi ani oslim sobar zannam nisvarthan dusream pasot kam' kortat. Amchea firgozamni kitlim Animators vell kaddun gonvllik vavr kortat ani firgojechi toxench bhavarthianchi seva kortat! Amchea xharamni kitlim kam'daram xharam nitoll samballunk, toxench ttopal, bizli, nollachem udok, mhellachi vhanvnni (sewage) ani dusreo nibel gorzo nagrikank mello-xeo korunk thokos gheun vavurtat! Povitr Sobhent kitlim loukikam, dharmikam ani yadnik Devachem Raj fuddem vhorunk aplo jiv khorchitat! Amcho Pap Saib legun, aplea ulovpamni, borovpamni ani veg-vegllea lokank bhett diunche somoim, urben ani khuxalkayen jiyeunk bhavarthiank nett dita. Hem sogllem borem korunk hankam soglleank konn ani kitem oddtta kai? Hea prosnak veg-veglle zobab astole.

Konn-ui tim karonnam zaum, chodd-xea zannank hem sogllem korunk ek soimbavortench boll nett dita mhunn amchean khatren mhunnum yeta. Pauluk Kristacho mog zalo hem soimbavortem boll. Amcho bhavarth ami khoreponnim jiyeunk, sevadhormant to bhoktin ami somarombhunk, somazant amchea utramni toxem sadea-sudeam kornniamni tachi govaiki diunk ani oxem mon'xam modem ami sogllim

1. PROSTAVNA

Kristachea mogan bhorlolea Paulu Dhormdutan sogllea monan, soglle sokten ani urben Kristachi, tache Sobhechi ani tichea vangddianchi seva keli. Tech porim, kheritponnim atanchea kallar, ami soglleamni devmondirant ani devmondira

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2. KRISTACHO MOG PAULUK NOVSORAITA

“Kristacho mog amkam thar dinam”-- heam Bhagivont Pauluchea utranchi amkam som'zonni mellttoli zalear, Paulu Jezuchea mogan koso poddlo tem pollelear borem. Povitr Pustokant, Dhormdutanchea Itihasant, novvea avesvorant, hi khobor amkam bariksannen melltta. Poilo to Saulu aslo ani “Somiachea xisancho apunn jiv kaddtolo mhonn tankam bhenkddavunk bhonvtalo ani he axen tacheach jivak thar naslo” (D.I. 9:1-2). Oslea dhoddpoddan to Damaskache vatter astanam, Jezu taka bhettlo. Jezu tache lagim uloilo. Jezun aplo mog taka chakunk dilo. Ani hea Jezuchea onnbhovan, Saulu Paulu zalo. Bhavarthache nodren, Sauluchea kanar sadlolim him Jezuchim utram zalim khotkhotit umalleamni bhorlolim utram. Tanche vorvim Damaskache vatter Saulu Somia Jezucho khasgi ani khol onnbhov gheunk pavlo. Hea onnbhovantlean Sauluchim gorvan ani nennarponnan bhorlolim khovllam apxinch khala poddlim ani Somia Jezuk khud polleun, taka bhavarthachi nodor gavli. Itlench nhoi, tea somoyar Saulun Kristacho kaklutvont ani doyall mog bhoglo; itlo kholayen ki atam Krista pasot to kitem-i korunk toyar zata! Kristachea mogan to poddlo. Oslem zalem tachem samaniabhailem mon-bodlop (polle D.I. 9: 1-19).

3. KRISTACHO MOG PAULUK THAR DINAM

Kristak bhettlea uprant, chaklolo Kristacho mog atam

pettloleo divllio koxeo porzollunk proyotn korchi goroz. Hench mon amam somestam modem kholaunk hi Chitt hea Gonvllik Vorsa tumkam boroitam.

Pauluk thar dinam. Thambonastanam ho Jezu Kristacho mog Paulu porgottit ravlo ani aplea borobor vavurtoleank tannim-i toxench korunk tannem urba dili (polle 1 Tim 4:6). Pauluk Devachea Utrachi porgottnni mhullear Jezu Kristachea mogacho uzo soglleank pavovop. Heach Jezuchea mogan bhoron, Paulu sogttank sogott zalo (polle 1 Kor 9:22). Devacho ani peleacho khoro mog utramni toxem kornniamni, zata titlea jin'samni, veta thoim Paulun ximpddailo. Veg-vegllea suvatancher Jezu Kristachea mogan pettlole somudai zolma haddle ani, Jezuchi xikovnn monant dhorun, “Tuzo mog kortai toso tujea peleacho-i kor” (polle Gal 5: 14; Mk 12: 28-34) – heam utramni akh'khi somurt attapli. Hem sogllem Jezucheach bollan to korunk pavlo dekhun, “Hanv atam jietam to hanv nhoi; tor Krist mhoje thaim jieta” (Gal 2: 20) oxem tachean mhunnunk zalem.

Oslea Jezuchea mogan piso zal'lea Pauluk Kristacho pattlav korop mhullear unch molachem bhag; her sogllem xenn (polle Fil 3:8). Tem soglleank sangunk Paulu fattim soronam ani aplea borovpamni ghalunk lojenam. Jezuchi Bori Khobor porgottunk Paulu konnakuch bhiyenam ani pirngovnastanam kitem-i sonsunk to toyar asa! Krista khatir to Kristacho ani soglleancho chakor zata.

4. KRISTACHO MOG AMKAM NOVSORAITA

Paulu bhaxen, ami-i Kristi jivit oxem jiyeupachem: sotmanop, sotmantanv tem porgottop ani porgott'ttanv tem jiyevop. Sotmanop mhullear Jezuchea mogan poddop. Porgottop mhullear amkam mell'llolo Jezuchea mogacho onnbhov dusreank vanttun divop. Porgott'ttanv tem jiyevop mhullear Jezuchea panvlamni panvl ghalun fuddem cholop, kalliz-monan, utramni ani kornniamni Jezuchi vatt dhorop,

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tache pasot sonsop ani goroz poddlear tache pasot morop.

Povitr Snan, ho Devachea mogacho sonvskar, Jezuchea mogachi zhor amkam ugti korun, Devachea bhurgianchea mogall somudayant amkam bhitor kaddtta. Oxem ami Jezuchea mogan pettlolea somudayache vangddi zatanv. Thiravnne-Sonvskara udexim Jezuchea mogan bhorlolem jivit thirponnan jiyeunk amkam Povitr Atmeachim dennim favo zatat. Misache Bhettent, Devachea Utrachea ani Jezuchea Rogta-Masachea Jevnnan ami bhavarthan odik mozbut zatanv ani heach bhavarthak govaiki diunk amkam boll melltta. He toren deivik denneamni ami bhòrlea uprant, amchea xezara ani somaza sovem amchean hat kovllun koxem ravum-iet? Khoreanich, Kristacho mog amkam thar dinam, Jezuk porgottunk to amkam dhukolta ani suvarth soddun peleachea mogan jiyeunk amkam pattoita!

5. KRISTACHO MOG AMKAM THAR DINAM

Amchea Dhormprantant dusreanchea huskean bhorlolem, somazant bodlop haddttolem, gorjevontank udarponnan pavtolem oslem pritimogachem jivit veg-vegllo lok jiyeunk proyotn kortat tem hanv polletam. Dekhik: kuttumbache vangddi ap-aplem visrun, dusreank poili suvat diunk vavurtat; oslich chal magir, xezaream sovem somudayant otun veta ani somudaya thaun somazant pavta!

Amchea firgozamnim zaito boro vavr cholta, je porim or thabhor i t sevadhor m, doton 'n ich i manddavol l , tornnattianchi ani kuttumbanchi akarnni, piddestanchi, zanttianchi ani gorjevontanchi seva, adi. Hem sogllem ami Jezu Kristacho ani amchea peleacho mog kortanv mhunn dakholl korta. Toxench Jezucho thar dinaslolo mog atanchea kallar nove

upai gheun amche modem porgottlolo disun yeta --- adhunik lok-somporkachea sadhnam vorvim, je porim mobile technology, Facebook, WhatsApp, Twitter ani dusream osleam upayamnim.

Amchea somazant Gram Sobhamni vantto gheun, dusrea dhormanchea mon'xam ani NGOs-am sangata vavrun, amche modem zaitem boreponn vaddlolem disun yeta. Niti-sota khatir zagrutai haddun, novea avhanank vo prosnank zaiteam jin'samni fuddo kelolo ami polletanv. Dekhik, mon'xache mullave hok'k samballun, srixtti rakhun, ostriancho ani bhurgiancho man uklun dhorun, adi. He toren, somazant Devachem Raj bandun haddunk oslo thar nastanam vavr chalu asa mhunn ami Devak vakhannttanv.

6. KRISTACHO MOG AMKAM AVHANAM DITA

a. Amchi Somajik Zobabdari – Dor Eklean Pall'lloli: Amchea Gõyant dhormik somarombh zaitea ghonnghonnan ani urben zatat. Chodd-xea amchea firgozamnim bhavarthi heo poromporik riti fikirin pallttat. “Mhaka Somia, Somia mhonnun konn sorga Rajeant bhitor sorot so na” (Mt 7:21) – heam Jezuchea utrancho mhaka hanga ugddas yeta . Amche somarombh khoreponnim niz bhavartachi govai divpa sarke kai? Amchea devosanvamnim osol (genuine) Kristacho ani peleacho mog disun yeta kai? Bhagivont Jakob aple Chittint oxem boroita: “… Mhaka bhavart asa oxem konn eklo mhonnot, punn kornniamni to aplo bhavart dakhoina zalear kiteak upkarot? … Kornneo nant zalear bhavart melolo” (Jak 2:14-17). Hakach lagun dhormik somarombhamni somajik huskeachi bazu asunk zai. Hea vorsa pottim kherit bhaxen hacher ami jin'sam bhasamni nihall kortoleanv. He nihall bhor

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ghalun kelea uprant dhiradik tharav gheum-ia ani vavrum-ia.

b. Amchi Somajik Zobabdari – Sangatan Pall'lloli: Monis zunvo nhoi; to heram sangata jiyeta ani vaddtta, tosoch tanchea vangdda somazantle prosn onnbhovta. Kristi bhavarthiamni somazant misoll zaunkuch zai, hantunt tanchean fattim-fuddem sorum nozo. Hi zobabdari tanchea bhavarthachea mullak thaun yeta (polle Lk 16:19-31). Somazant misoll zaun vavrop mhullear Kristi bhavarthiank fokt somajik vavr nhoi punn Jezu Kristachea misanvant vantto ghevop. Amchea fi rg ozamn im (Gonv l l i k Sobhen t , Somudayamni, Sonvsthamni, Karbhari Somitimni), amchea Diosezan Kendramni, Dharmikanchea Ghoramnim, adi, osle nodren chintunk ani vavrunk bhor gheum-ia.

c. Amchi Somajik Zobabdari - PSAF-a Vorvim Pall'lloli (PSAF – Parish Social Apostolate Forum): Ami sogllim somajik bazu bhairainastanam amcho bhavarth jiyetanv tednam, somajik jivitachi zagrutai vaddtta ani mottea-mottea prosnank hat ghalunk amkam boll mel l tta . Haka lagun Gõyche Dhormprantik Yevzonnechi (DPP 2002) ek pratmiktay (priority) mhullear dor eke firgojent Firgoz Somajik Prexitai Manch (Parish Social Apostolate Forum) ghoddoun haddop. Hea sombondim adim zaite upai ghetleat, te atam odik nettan fuddem vhorunk ani firgozamnim osle Manch ghoddoun haddunk sogllim ami fikirin

vavrum-ia.

d. Amchi Somajik Zobabdari – Borea Monachea Sogllea Mon'xam Sangata Pall'lloli: Somazant ami vegllea dhormanchea bhavam-bhoinni sangata

jiyetanv. Somazachi novsornni korunk soglleanchi zobabdari. Amkam nhoich tancho sangat, punn tanchem boreponn, zannvai ani kuvet gorjechim. Borea monachea sogllea mon'xanchea hatant hat ghalun somazant niti-xanti khatir vavrunk ani he porim ami soglleamni Devachem Raj bandun haddunk mhozo khotkhotit ulo.

7. KRISTACHEA MOGAN AMCHI SOMAJIK ZOBABDARI

Hi somajik zobabdari palltanam, amcho vavr fokt nixedh marpacho vo amkam dista te bhaxen activism korun sompovpacho mhunn ami som'zunchem nhoi, karann, oxem kelear, ami Povitr Sobheche somajik xikovnne ani Xubhvortomanachea mul’leam add vochunk xoktanv.

Oxem zaina zaunk, somajik vavr kortanam, zaum ek-eklean zaum zomeamnim, him sokol dilolim totvam samballunk nibel gorjechem. Tim mhullear:

a. Mon'xacho obhiman; b. Samania boreponn; c. Lhananchea odhikarak man divop ani d. Eka-mekachea sombondant xokti (polle DOCAT 84-111)

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a. Mon'xacho obhiman: Mon'xachem jivit survek tem akhrek porian povitr, karann Devan mon'xak aplea sarkeacho rochla, povitrtaye khatir rochla ani soglleancho eksarkim to mog korta. Orombhak thaun Devan dilolo ho mon'xacho obhiman maddoita toslem ami kitench korunk favonam. Kusveant aslolea bhurgeacho man rakhop – tem magir khoinchea-i lingachem zaum; mon'xacho abru-man samballop; mornnadik

DOCAT: Youcat Foundation-an tornnattiam khatir uzvaddak haddloliPovitr Sobhechi Somajik Xikovnn (2016).

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piddestanchea ani zantteanchea jivitak man divop; vavraddiank favo ti mozuri ani sovloti divop; goribank uklun dhorop: hem ani her sogott oslem mon'xancho obhiman rakhun dovorta (polle DOCAT 110).

b. Samania boreponn: Hea totvant dor mon'xachem ani somest mon'xanchem sopurn boreponn attaplolem asa. Dusrea utramni dor eklo apleach gorzancher visor ghalun, somestanchea boreponnachem chint'ta, bhov korun osadd poddloleanchea boreponnachem. Amchea purvozam lagchean ghetlolem soimbik daiz, sonskrutik daiz ani atmik daiz ami samballttanv ani fuddle pillgeche adhin kortanv tednam samania boreponn ami ghoddun haddttanv (polle DOCAT 87-88).

c. Lhananchea odhikarak man divop: Somazant dor ek kam' poile svater lhanantlea lhan zomeak diunk ani voilea vorgachea odhikariamni sokoi lea vorgachea odhikariank aplo odhikar cholounk addkholl ghalchi nhoi mhonn hem totv xikoita. Loukik bhavarthiamni korunk zata tem fuddem vhorunk Dev-muniari vo fuddari loukikank sohokar ditat tednam kivam Panchayatamni korum-yeta to vavr unchlea vorgache rajkarbhari apunn korinant tednam hem totv ami uklun dhortanv (polle DOCAT 95-97).

d. Eka-mekachea sombondant xokti: Monis soimbinch somajik. Haka lagun mon'xan apleach ostongim jiyeunk zainam; dusreancher patiyeun ani adarun to jiyeta – hem totv hench sangta. Somajik jivitantlem totv koxem, patki bandavollincher zoit vhorun, mogachi sonskrutai ghoddoun haddunk amkam tem adar dita. Thoddim udharonnam: bhuimkamp kivam buddtti zaun khoinchea-i eka desant lokanche halaval zatat tednam

dusre des adar diunk fuddem sortat vo global warming kivam akantvad osleam prosnank fuddo korunk sonvsarantlim raxttram ektthaim yetat tednam eka-mekachea sombondant xokti disun ieta (polle DOCAT 100 ani 102).

Hea chear totvanchea adaran amcho sogllo somajik vavr mon'xallo, boreponn haddtta toslo ani niticho zatolo; tednam khoreanich Kristachea mogan ami somajik zobabdari pallunk pavtoleanv.

8. SOMAROP

Ugtea monan bhasabhas ani nihall korun, satyarth (convictions) akaron yeunk ani vagnnuko (attitudes) odik thir zaunk adar melltta. Magir heam satyartham ani vagnnukam thaun kornnio yetat. Kornniamni amchea bhavarthachi govaiki ami ditanv tednam amchem Kristi jivit odik jivall zata.

Voilo nihall tumche borobor kelea uprant, atam amche sorvbhonvtim kitem ghoddtta tacher ek nodor marum-ia. Zaum nogramni zaum gramamni aiz-kal sompeponnim dolleam mukhar amkam distat te kochreache punz, hanga-thoim ximpoddlole. Teach borobor hea prosnak fuddo korun kitem-i tori korun gheunk amche modem ek udasponn vo allsai koxi ami polletanv.

Kochro mat bhair uddovop -- to magir rostea deger, nhodint-vhallant, veller, pular thaun, ugtea suatamni vo durga bhailean zaum -- hi zaun gelea soglleanchi sonvoi. Mhojea ghora bhailean nitollkai, tech porim mhojea vaddea-ganvcheo ugteo suato ani ganvcho tintto porian nitoll dovrunk amchea adleamni samball'lloli zobabdari: hacher visor koso poddla. Zata titlo thoddo kochro korop ani to bhair uddounk amich thokos ghevop atam dixtti poddoch nam! Soglleak kochro mat

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xinvrail'lo dista ani he goxttichi amkam sonvoi zait veta!

Oslea chitra mukhar ami soglleamni utthun, favo tim panvlam marchim asat. Hanga thoddeo suchna ditam:

i. Amchim bhurgim - zaum ghoramni, xallamni, kolejimni vo devmondiramni – somajik prosnanche somjikayen vaddchim ani osli tanchi vadd lhan-lhan legun kornniamnim disunk amche soglleanche proyotn zaunche;

ii. Avoi-bapaiamni, xikxokamni, Povitr Sobhechea ani somazachea vhoddilamni ani ami zonn eklean gorjek poddloleancho ani amchea poriavoronnacho thambonastanam husko dhorunk goroz. Oslem jivit tannim fuddem vhorunk ami soglleamni tankam adar diuncho;

iii. Dor ek firgojentlea Dhormprantik Kendranchea Munneamni (Sondexkaram, Tornnattianche Zome, adi), veg-vegllea Sonsthamni, Karbhari Somitin ani Firgojeche Gonvllik Sobhen aplo vaur bhar gheun korcho. Oxem zotnayen yevzun ani neamit molavnni korun, to mukhar veta tednam, amchea firgozamni ani ganvamni hem somajik kuskeachem nimit borem vaddunk xokta;

iv. Sogllim ami Dev-onnbhovachim zaunk goroz, karann otmik kholai nastanam amcho vaur bextto somajik vaur ani ami social activists zaunk xoktanv. Pauluk ek jivit-bodolpi onnbhov gavlo. Ho onnbhov zali bunyad eka khub follabhorit magnneachea jivitachi, Jezu Kristak pott'ttidken porgottpachea karyachi, somajik prosnam khatir vavurpachi (je porim Onezimachem gulam'ponn), koxtt i vavrachi , veg-vegl leam somudayanchea Kristanvamnim durbolleank

poixeancho adhar pavovpachi, adi. He babtint to tin pavtti tori tarumbuddttek sampoddlo. Hem sogllem taka ek bhitorlo anond dita, kiteak hea soglleam attevitteam vorvim tachea jivitacho ekuch program -- Jezuchi seva korpacho – fuddem vhorunk taka soeg melltta. Amche-i jinnent osle jivit-bodolpache onnbhov zaum di amche otmik novsornnechi bunyad;

v. Xevttim, sogllea borea monachea mon'xamni amam somestanchea boreak, amchea ganvchea ani amche fuddle pillgechea boreponna khatir hatant hat ghalun zaitim oslim panvlam fuddem vhorunk proyotn korche mhunn mhozo khotkhotit ulo.

Bhagivont Pauluk -- khol Deva-onnbhovacho ani toxench kam' korpi monis koso -- tumche mukhar dovrun hanvem hi mhoji Chitt suru kelea. Ti sompoitanam, Jezucho onnbhov korun jivit bodol'lolea anik eka mon'xak tumche mukhar haddttam. To mhullear Zakev, ek donddvosuldar (polle Lk 19:1-10). Jezuk bhettun, Zakev mullak thaun bodol'lo. Novsorlolo Zakev atam mhunnunk pavta, “Saiba, atanche-atam mhoje girestkaiecho ordo vantto hanv goribank ditam, ani hanvem konnak fosoila zalear chovpott portun ditam” (Lk 19: 8).

Dusreanchem kaim taka lagonaslem ani dusreanchi porva to korinaslo, punn Jezu mellun, dusreancho samball korpi ani apli grestkai tanche pasot vanttun divpi monis to zalo; apnnachech khatir grestkai punzaupi to aslo, punn Jezucho onnbhov ghetlea uprant, dusream lagim sombond bandpi ani tankam udarponnan danam divpi monis to zalo; aple vagnnuken ani jivitache chalin oneaii to aslo, Jezuk bhoglea uprant niti pormannem xezarak ani somazant aplem jivit jiyeunk to raji zalo.

Hech porim, amchea bhavarthan amkam ek-ekleak dusreanchem ani sorvbhonvtonnchem chintunk adar diuncho;

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amcho vell, mul'leam, gunn ani grestkayentlem legun gorjevontank vanttunk amkam ut'tejon diunchem; ani xevttim, amchea xezarak ani somazant niti pormannem jiyeunk bhavarth amchem nimit zaunchem.

Ankvar Mariechi bhokti Gõykar Katolkanchea xiramni rigloli asa. Ostori ani avoi koxi, Maria dusreanche sodik vochunk poili! Tiche mozotin amchea lhan-lhan kornniam vorvim amcho somaz ami soglleamni zata titlo vaitta mekllo samballunk urba dakhoum-ia. Paulu ani Zakev, he Jezun kholayen bodol'lole monis, amkam vatt dakhoitat. Juze Vazan, amchea Dhormprantachea Askarian, apnnak thar dinaslolea Jezuchea mogan, Sri Lankechi morunk pavloli akh'khi Povitr Sobha novea jivan rosrosum-xi keli; tache vinovnnen ami, Gõy-Damanvchim Kristanvam, Jezuchea mogan vaddum ani sodanch dusreanchê, bhov korun gorjek sampoddloleanche seve-chakrechim zaum. Xekim sogll im ami, heram dhormanchea mon'xam sangata, ek mozbut somaz rochun haddunk pavchim mhunn mhoje khotkhotit anvdde.

Arsebispachem Ghor, Ponnje, Gõy, Bhagevont Pedru ani Pauluchea Dobajik Porbe Disa, Junachi 29vi, 2017.

(+ Filipe Neri Ferrão)

Gõy-Damanvcho Arsebisp

Dear Sisters and Brothers,

The grace and peace of the God who never ceases to love us is what I lovingly extend to you all through this Pastoral Letter in this new Pastoral Year.

Pastoral Letter

To the Priests, Religious, Lay Faithful and People of Good Will

in the Archdiocese of Goa and Daman

(Approved English version of the Pastoral Letter No.

CP-Past/166/2017

written originally in Konkani language)

"THE LOVE OF CHRIST URGES US ON" (2 Cor 5: 14)

1. INTRODUCTION

Saint Paul the Apostle was filled with the love of Christ and he served him, his Church and her members with all his mind, energy and zeal. In these times, likewise, we all need to serve Jesus from our heart and with charitable deeds, both within and outside the Church. Keeping this in mind, we have chosen as the theme for this Pastoral Year the words of St. Paul “The

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Love of Christ urges us on…” (2 Cor5 : 14).

Jesus himself is the inspiration and strength for us to work for others without respite. Speaking of his own mission, he said: “I came to cast fire upon the earth; and would that it were already kindled!” (Lk12 : 49).

We see today so many people working tirelessly to do good in society: teachers, doctors, nurses and other such people working selflessly for others. We have so many Animators in our parishes making time for pastoral work, thereby serving the parish and the parishioners. We have so many workers toiling day and night to keep our cities clean as also to make available to the citizens basic amenities like water, electricity, postal services, sewage, etc. We have many lay faithful, religious and priests spending their lives to promote the Kingdom of God. Even our Holy Father in his talks, writings and on the occasion of his visits to different peoples and places, keeps urging the faithful to live their lives zealously and joyfully. Who and what then is the driving force behind all the good that they are doing?

There will be different answers to this question. Whatever the reasons, we can say with certainty that there must be some supernatural force that is driving all of them. For Paul this supernatural force was the love of Christ. It is the need of the hour that we truly strive to live our faith, celebrate it fervently in liturgy, witness to it courageously in society through our words and deeds and thus shine like lights among the people. It is in the hope of helping intensify this spirit among us that I write this Letter to you in this Pastoral Year.

2. THE LOVE OF CHRIST RENEWS PAUL

“The Love of Christ urges us on.” If these words of St. Paul are to be understood by us, then it would be good to see

how Paul fell in love with Jesus. The Bible gives us a detailed account of this, in the ninth chapter of the Acts of the Apostles. Earlier he was Saul, possessed by a blind fanaticism, “breathing threats and murder against the disciples of the Lord” (Acts 9: 1-2). It was on one such murderous mission to Damascus that he encountered Jesus. Jesus spoke to him. Jesus gave a taste of his love to him. And with this experience, Saul became Paul. From the perspective of faith, these words spoken to Paul overflowed with warmth and affection. Through these words, Damascus-bound Saul was given a personal and deep experience of the Lord Jesus. Through this experience Saul's scales of pride and ignorance fell to the ground and he received the sight of faith by which he could now see Jesus personally. Besides, on that occasion, Saul experienced the compassionate and merciful love of Jesus; so much so that now he is ready to do anything for Christ! He fell in love with Christ. This is his extraordinary conversion (cf. Acts 9: 1-19).

3. THE LOVE OF CHRIST URGES PAUL

The encounter with Christ and the experience of his love drive Paul forward. Paul went about unceasingly proclaiming Jesus Christ and encouraged those working with him to do the same (cf. 1 Tim 4: 6). For Paul, to preach the Word of God meant to spread the fire of the love of Jesus Christ far and wide. Afire with this love of Jesus, Paul became all things to all people (cf. 1 Cor 9: 22). Wherever he went, through words and deeds and in different other ways, Paul proclaimed the true love of God and of neighbour. Keeping in mind the teachings of Jesus, Paul summed up the whole law in these words: “Love your neighbour as you love yourself ” (cf. Gal 5: 14; Mk 12: 28-34) and, in several places, built communities filled with the love of

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Christ. He was able to do all this with the power of Jesus. Hence he could declare, “It is no longer I who live, but it is Christ who lives in me” (Gal 2: 20).

For Paul, who was madly in love with the Master, to follow Christ is of surpassing value, while all else is rubbish (cf. Phil 3: 8). Paul does not hesitate to speak and is not ashamed to write about these things to all. He is not afraid to preach the Good News of Jesus to anyone and is ready to bear all things without complaining! He becomes an ardent disciple of Christ and, for his sake, a servant to all.

4. THE LOVE OF CHRIST RENEWS US

Like Paul we need to live our Christian life in this manner: believing, proclaiming what we believe and living out what we proclaim. Believing means falling in love with Jesus. Proclaiming means sharing with others the experience of the love of Jesus that we have received. Living out what we proclaim means moving forward in the footsteps of Jesus, to tread the path of Jesus in mind and in heart, in words and deeds, to suffer for him and, if necessary, even to die for him.

Baptism, the Sacrament of God's love, opens to us the fountain of the love of Jesus and welcomes us into the community of God's children. Thus we become members of the community ablaze with the love of Christ. In the Sacrament of Confirmation we receive the gifts of the Holy Spirit, which enable us to live our faith with steadfastness. In the Holy Eucharist, nourished by the Word of God and the Body and Blood of Jesus, we are strengthened in our faith and emboldened to give witness to this same faith. After having been blessed with such divine graces, how can we remain

indifferent to our neighbour and society? Truly, the love of Christ urges us on, impels us to proclaim Jesus and sends us forth to love our neighbour selflessly.

5. THE LOVE OF CHRIST URGES US

I see in our Archdiocese different types of people trying to live a life of charity and of concern for the other, thus reaching out generously to the needy and bringing about a transformation in society. For example: members of a family, leaving aside their own well-being, strive to give preference to others; this conduct spills over to the neighbourhood groups (Small Christian Communities) and from there it percolates into society!

In this regard there is a lot of good work going on in our parishes, such as meaningful liturgies, well organized catechesis, formation of youth and families, care of the sick, the old and the needy, etc. All this shows that we prize the love of Christ and of our neighbour. In recent times, we see that 'the love of Jesus that urges us on' is proclaimed through contemporary means of social communications, mobile technology, social networks like Facebook, Whats App, Twitter and other such media.

We also observe a considerable increase of people's involvement in the society today, viz. participation in Gram Sabhas, collaboration with people of other faiths and with NGOs, etc. As the awareness of truth and justice issues keeps growing, new challenges or problems arise, which are tackled in different ways. For example: safeguarding fundamental human rights, protecting God's creation, upholding the dignity of women and children, etc. We praise God for all this work that is being unceasingly carried out to build the Kingdom of God in society.

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Chr is t i an Communi t ies, Assoc ia t ions and Administrative Committees), our Diocesan Centres, Houses of the Religious, etc.

c. Our Social Responsibi l i ty - Our social commitment through PSAF (Parish Social Apostolate Forum): When we live our faith without excluding the social dimension, there is a heightened awareness of social life and we gain the strength to handle big problems. For this reason, the Goa Diocesan Pastoral Plan (DPP 2002) has made the establishment of a Parish Social Apostolate Forum in every parish one of its priorities. Many efforts have been made in this direction in the past. Let us intensify them now, so that a PSAF is established in every parish.

d. Our Social Responsibi l i ty - Our social commitment along with all people of good will: We live in society along with followers of other faiths. The transformation of society is a joint responsibility. We not only need others' support, but also their goodness, knowledge and capacity. My fervent appeal is that, hand in hand with all persons of goodwill, we work to bring justice and peace in society and thus, all together, establish the Kingdom of God (cf. DPP Vision No 1).

7. OUR SOCIAL COMMITMENT MOTIVATED BY THE LOVE OF CHRIST

In our attempts to live out this social commitment, a worrying factor is that we may end up with mere protests or self-placating activism, which go against the very foundation

6. THE LOVE OF CHRIST CHALLENGES US

a. O u r S o c i a l Re s p o n s i b i l i t y - M y s o c i a l commitment: Religious events in Goa are celebrated with great pomp and fervour. In most of our parishes the faithful observe these traditional rituals with care for detail. I am reminded of these words of Jesus: “the one who says to me Lord, Lord will not enter the kingdom of Heaven” (Mt 7:21). Do our celebrations give a genuine testimony to our faith? Are the genuine love of Christ and the love of our neighbor seen in our devotions? St. James writes in his Letter: “What does it profit if someone says he has faith but does not have works? ... faith by itself, if it does not have works, is dead” (Jas 2:14-17). For this reason religious celebrations must have a dimension of social concern. We will reflect on this in many different ways during the year ahead. After such intense reflection, let us take firm resolutions and carry them out.

b.Our Soc ia l Respons ib i l i ty - Our soc ia l commitment: Man is not an island; one lives and grows with others, so also one faces the problems in society along with others. Christians must necessarily be involved in the life of society; they cannot escape from it. This social responsibility is integral to their faith (cf.Lk 16: 19-31). For the Christian faithful, to be actively involved in society is not just social work, but much more, a participation in the mission of Jesus Christ. With such a vision, let us think and work in earnest in our Parishes (Pastoral Council, Small

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of the social teachings of the Church and against the values of the Gospel.

To avoid such a situation, I would like to offer below some guiding principles, which we, whether as individuals or collectively, would have to uphold as we exercise our social commitment. These are:

a. The principle of the dignity of the human person; b. The principle of the common good; c. The principle of subsidiarity; and

1d. The principle of solidarity (cf. DOCAT 84-111) .

a. The principle of the dignity of the human person: God has created the human person in his own image and likeness and he loves everyone equally. Human life, therefore, is sacred from the womb to the tomb. For this reason, we must not do anything that violates this God-given dignity. Respecting human life in the womb, irrespective of gender; upholding the good name and reputation of every person; valuing the life of the terminally ill and the aged; safeguarding the rights of workers, defending the poor: acts such as these contribute to the upholding of the dignity of every human person (cf. DOCAT 110).

b. The principle of the common good: It refers to the good of the whole human being as well as to the good of all human beings. To desire the “common good” means to be capable of thinking beyond one's own needs, to seek the good of all, even of people nobody thinks about, because they have no voice and no power. When we endeavour to preserve and hand over to the future generations the natural as well as the cultural and

spiritual heritage inherited from our ancestors, we promote the common good (cf. DOCAT 87-88).

c. The principle of subsidiarity: Every societal task is always assigned in the first place to the smallest possible group that can perform it. A group at a higher level may assume responsibility only if the smaller association is not capable of carrying it out. This is known as the principle of subsidiarity. When, for example, ordained ministers or leaders cooperate with the laity in the exercise of its due responsibilities or when Government officials at the higher level do not take over the responsibilities or tasks of the Panchayat at the grassroot level, this principle of subsidiarity is upheld (cf. DOCAT 95-97).

d. The principle of solidarity: This principle gives expression to the social dimension of the human person. No man can live for himself alone; he is always interdependent. Solidarity is, at the same time, a social principle and a moral virtue, which helps create a “civilization of love.” The principle of solidarity is best seen when there is a natural calamity like an earthquake or flood and the nations of the world quickly respond reaching out in help or when the community of nations rises to the occasion and responds to common challenges like global warming, terrorism, etc. (cf. DOCAT 100 and 102).

When we are urged by the love of Christ and adhere to these four principles, we ensure that all our social work becomes truly human, socially beneficial and just.

1 DOCAT: The Social Teaching of the Church published for the Youth by the Youcat Foundation.

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iii. That we take seriously the functioning of our parish structures, such as, the Units of our diocesan Bodies (Catechists, Youth group, etc.), different Associations, Administrative Committees and the Parish Pastoral Council, with meticulous planning and regular evaluation, which will hopefully result in enhancing this cause of social concern and outreach in our parishes and villages;

iv. That we become people of God-experience because only action without spiritual foundation runs the risk of rendering actions sterile and making us social activists. Paul had a life-changing spiritual experience. This became the foundation of an extremely fruitful life of prayer, of preaching Christ zealously, of taking up issues of social concern (e.g. that of the slavery of Onesimus), of hard manual work --- that too as a tentmaker --- of getting Christians of different communities to reach out with financial support to the poorer communities. He even suffered at least three shipwrecks. All this was a joy for him, as his single focus was on serving Christ. Let us make such life-changing experiences the foundation of our spiritual renewal.

v. Finally, my earnest appeal to all people of good will is that we work to promote many more such initiatives, hand in hand with each other, for our own good, for the good of our land and of our future generations.

I began my Letter with St. Paul, placing him as a model of God-experience as well as action. As I conclude, I wish to place before you another person who had a similar life-changing experience of Jesus: Zacchaeus, the tax collector (cf. Lk 19: 1-10). The encounter between Jesus and Zacchaeus brought about a

8. CONCLUSION

Frank discussion and reflection help to form convictions and to strengthen attitudes. Actions then follow from such convictions and attitudes; and witnessing to faith through deeds brings Christian living to a higher level.

Having reflected with you on the issues above, let us now look at the reality around us. A common sight in our cities as well as villages is garbage, which is strewn almost everywhere and a certain apathy from all of us to do anything about it. The growing tendency seems to be just to throw garbage away, whether by the roadside, in the river, on the beach, over the bridge, in open spaces, outside one's own compound and so on. The traditionally accepted norm of seeing to the cleanliness of my house surroundings, my village spaces, its roads and the market square seems to be all but forgotten. The thought of producing as little garbage as possible and disposing it off ourselves seems to have vanished. The usual sight is garbage everywhere!

It is against this backdrop that we all need to rise up and be proactive. I am offering here a few suggestions:

i. That we put in efforts to see our children - at home, in schools, in colleges and at places of worship - grow in social consciousness that finds an adequate expression through their deeds, however small they may be;

ii. That we all help -- in every possible manner -- parents, teachers, elders in Church and society and one another, in season and out of season, to promote a lifestyle which is sensitive to the needs of less privileged and to the environment around us;

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radical transformation in the life of the latter. Having received a new vision, Zacchaeus was able to say: “Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold” (Lk 19: 8).

From a man who was insensitive and indifferent, Zacchaeus becomes a person who shows signs of caring for others and is eager to share his wealth with others; from someone who was focussed on amassing wealth, Zacchaeus becomes a person ready to build relations and promote charity; from one who was unjust in his attitudes and ways, Zacchaeus becomes a person who is ready to respond to the demands of justice in his own life. Likewise, our faith must lead each one of us to be more sensitive and caring about people as well as situations around us, our homes and places of work; our faith in God must create in us an urge to share our time, values, talents, belongings as well as wealth with the needy and thus build a better tomorrow for their children; our faith must be a motivation pushing us forward to respond to the demands of justice in our neighbourhood and in the society today.

Traditionally, Goans have always had a devotion to Mary, our Blessed Mother. As a woman and a mother, Mary is the first to reach out to others. May she intercede on our behalf that we may be energetic, through our little actions, in preserving our society from all evil. Paul and Zacchaeus, the men transformed to their core by Jesus, show us the way in our present times. St. Joseph Vaz, our Patron, urged by the love of Christ, brought life to an entire dying Christian Community in Sri Lanka. We pray that through his intercession we, the Church in Goa and Daman, may grow in the love of Christ and may always be at the service of others, especially those in need. Finally, I fervently desire that all of us, hand in hand with people of good will and of other faiths, may work together to create a new society.

Archbishop's House, Panjim, Goa, Solemnity of Sts. Peter and Paul, 29th June, 2017.

( + Filipe Neri Ferrão)

Archbishop of Goa and Daman

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BRIDACHI SOMZONNI

“KRISTACHO MOG AMKAM THAR DINA” (2 Kor 5, 14) – hea Gonvllik Vorsacho vixoi monant dhorun, ho

brid (logo) toyar kela.

Eke kherit bhaxen amchea mogan dakhoil'le zotnaye ani huskea vorvim, Kristak dusream sovem vhorunk amkam apoileant.

Deva koddsun ghetlolo mog dusream sovem vanttop: Hem karya ami fuddem vhortanv.

Kalliz, Kristacho mog khunnaita. Tache unchek aslolo Khuris Kristachi khunna zaun asa. Panvlam, jim Jezucho mog onnbhovun, bhair vochun dusreank vantt'tat, tea amam somestank khunaita. Oxem, (gullo) monisponnache zotnaye ani huskea vor v im (hat-divop ) , zu lum'xayechea meklleponnan (tuttloli sankoll), xantin ani sondhanan (parvo), ani promannikponnan (Devacho hat) amcho sonvsar ami xrungaitanv.

Devacho hat teach borabor hem karya fuddem vhorunk amkam melltoli Kurpa dakholl korta.

The logo is designed keeping in the theme of the Pastoral mindYear: “THE LOVE OF CHRIST URGES US ON” (2 Cor 5, 14).We are called to take Christ to others, especially through our loving care and concern.

The Heart, symbolizing the Love of Christ, is topped by the Cross, the symbol of Christ Himself. The footsteps stand for us who, receiving the Love from Jesus, go out and share it with others, enveloping our world (globe) with human care and concern (handshake), freedom from oppression (broken chain), peace and reconciliation (dove) and righteousness (hand of God).

The hand of God also indicates the Grace we receive to carry out our mission.

EXPLANATION OF THE LOGO

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1. Rerum Novarum (Of New Things) – Pope Leo XIII (1891)

2. Quadragesimo Anno (40 years after RN) – Pope Pius XI (1931)

3. Mater et Magistra (Mother & Teacher) – Pope John XXIII (1961)

4. Pacem in Teris (Peace on Earth) – Pope John XXIII (1963)

5. Dignitatis Humanae (Human Dignity) – Second Vatican Council (1965)

6. Gaudium et Spes (Joys & Hopes) – Second Vatican Council (1965)

7. Populorum Progressio (The Progress of Peoples) – Pope Paul VI (1967)

8. Ocotgesima Adveniens (80 years of RN) – Pope Paul VI (1971)

9. Laborem Exercens (Dignity of Labour) – Pope John Paul II (1981)

10. Sollicitudo Rei Socialis (The Social Concerns of the Church) – Pope John Paul II (1987)

11. Centesimus Annus (100 years of RN) – Pope John Paul II (1991)

12. Evangelium Vitae (The Gospel of Life) – Pope John Paul II (1995)

13. Caritas in Veritate (Charity in Truth) – Pope Benedict XVI (2009)

14. Evangelii Gaudium (The Joy of the Gospel) – Pope Francis (2013)

15. Laudato Si (On care for our common home) – Pope Francis (2015)

Catholic Social Teaching Major Documents:

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GONVLLIK CHITTGONVLLIK CHITT

Bhov Xrest Filipe Neri FerrãoGoy-Damanvchea Arsebispachi

Bhov Xrest Filipe Neri FerrãoGoy-Damanvchea Arsebispachi

Gonvllik Voros: 2017 - 2018Gonvllik Voros: 2017 - 2018

Laudato Si': On Care for Our Common Home Pope Francis All-powerful God, you are present in the whole universe and in the smallest of your creatures. You embrace with your tenderness all that exists. Pour out upon us the power of your love, hat we may protect life and beauty. Fill us with peace, that we may live as brothers and sisters, harming no one. O God of the poor, help us to rescue the abandoned and forgotten of this earth, so precious in your eyes. Bring healing to our lives, that we may protect the world and not prey on it, that we may sow beauty, not pollution and destruction. Touch the hearts of those who look only for gain at the expense of the poor and the earth. Teach us to discover the worth of each thing, to be filled with awe and contemplation, to recognize that we are profoundly united with every creature as we journey towards your infinite light. We thank you for being with us each day. Encourage us, we pray, in our struggle for justice, love and peace.

A Pray for Our Earth Encyclical: