MESSAGE FOR THE WORLD COMMUNICATIONS DAY 2011

Dear Beloved of the Father,

Every year our Holy Father, Pope Benedict XVI delivers a message on 24th of January, the Feast of St. Francis de Sales -the patron of Journalists!

Pope Benedict's Message for 45th World Communications Day,was released yesterday in the Vatican. I would like to present the full document here for our reading and meditation. Today, more than ever we faced with great opportunities and at the same time great challenges as regards the digital age. Mother Church concerned about its children's growth and to make sure they don't fall prey to the evils surmounting them everyday teaches, enlightens and guides us through regular teachings on the core issues faced by us.

The message of the Holy Father dwells on Truth, Proclamation and Authenticity of Life in the Digital Age. Let us read it, live it and spread it to our family and friends. 

God Bless You.

Fr. Lawrence Rodrigues

(For Diocesan Commission for Social Communications - Baroda)

MESSAGE OF HIS HOLINESS POPE BENEDICT XVI

FOR THE 45TH WORLD COMMUNICATIONS DAY

Truth, Proclamation and Authenticity of Life in the Digital Age 

 
 Dear Brothers and Sisters,

On the occasion of the 45th World Day of Social Communications, I would like to share some reflections that are motivated by a phenomenon characteristic of our age: the emergence of the internet as a network for communication. It is an ever more commonly held opinion that, just as the Industrial Revolution in its day brought about a profound transformation in society by the modifications it introduced into the cycles of production and the lives of workers, so today the radical changes taking place in communications are guiding significant cultural and social developments. The new technologies are not only changing the way we communicate, but communication itself, so much so that it could be said that we are living through a period of vast cultural transformation. This means of spreading information and knowledge is giving birth to a new way of learning and thinking, with unprecedented opportunities for establishing relationships and building fellowship.

New horizons are now open that were until recently unimaginable; they stir our wonder at the possibilities offered by these new media and, at the same time, urgently demand a serious reflection on the significance of communication in the digital age. This is particularly evident when we are confronted with the extraordinary potential of the internet and the complexity of its uses. As with every other fruit of human ingenuity, the new communications technologies must be placed at the service of the integral good of the individual and of the whole of humanity. If used wisely, they can contribute to the satisfaction of the desire for meaning, truth and unity which remain the most profound aspirations of each human being.

In the digital world, transmitting information increasingly means making it known within a social network where knowledge is shared in the context of personal exchanges. The clear distinction between the producer and consumer of information is relativized and communication appears not only as an exchange of data, but also as a form of sharing. This dynamic has contributed to a new appreciation of communication itself, which is seen first of all as dialogue, exchange, solidarity and the creation of positive relations. On the other hand, this is contrasted with the limits typical of digital communication: the one-sidedness of the interaction, the tendency to communicate only some parts of one’s interior world, the risk of constructing a false image of oneself, which can become a form of self-indulgence.

Young people in particular are experiencing this change in communication, with all the anxieties, challenges and creativity typical of those open with enthusiasm and curiosity to new experiences in life. Their ever greater involvement in the public digital forum, created by the so-called social networks, helps to establish new forms of interpersonal relations, influences self-awareness and therefore inevitably poses questions not only of how to act properly, but also about the authenticity of one’s own being. Entering cyberspace can be a sign of an authentic search for personal encounters with others, provided that attention is paid to avoiding dangers such as enclosing oneself in a sort of parallel existence, or excessive exposure to the virtual world. In the search for sharing, for “friends”, there is the challenge to be authentic and faithful, and not give in to the illusion of constructing an artificial public profile for oneself.

The new technologies allow people to meet each other beyond the confines of space and of their own culture, creating in this way an entirely new world of potential friendships. This is a great opportunity, but it also requires greater attention to and awareness of possible risks. Who is my “neighbour” in this new world? Does the danger exist that we may be less present to those whom we encounter in our everyday life? Is there is a risk of being more distracted because our attention is fragmented and absorbed in a world “other” than the one in which we live? Do we have time to reflect critically on our choices and to foster human relationships which are truly deep and lasting? It is important always to remember that virtual contact cannot and must not take the place of direct human contact with people at every level of our lives.

In the digital age too, everyone is confronted by the need for authenticity and reflection. Besides, the dynamic inherent in the social networks demonstrates that a person is always involved in what he or she communicates. When people exchange information, they are already sharing themselves, their view of the world, their hopes, their ideals. It follows that there exists a Christian way of being present in the digital world: this takes the form of a communication which is honest and open, responsible and respectful of others. To proclaim the Gospel through the new media means not only to insert expressly religious content into different media platforms, but also to witness consistently, in one’s own digital profile and in the way one communicates choices, preferences and judgements that are fully consistent with the Gospel, even when it is not spoken of specifically. Furthermore, it is also true in the digital world that a message cannot be proclaimed without a consistent witness on the part of the one who proclaims it. In these new circumstances and with these new forms of expression, Christian are once again called to offer a response to anyone who asks for a reason for the hope that is within them (cf. 1 Pet 3:15).

The task of witnessing to the Gospel in the digital era calls for everyone to be particularly attentive to the aspects of that message which can challenge some of the ways of thinking typical of the web. First of all, we must be aware that the truth which we long to share does not derive its worth from its “popularity” or from the amount of attention it receives. We must make it known in its integrity, instead of seeking to make it acceptable or diluting it. It must become daily nourishment and not a fleeting attraction. The truth of the Gospel is not something to be consumed or used superficially; rather it is a gift that calls for a free response. Even when it is proclaimed in the virtual space of the web, the Gospel demands to be incarnated in the real world and linked to the real faces of our brothers and sisters, those with whom we share our daily lives. Direct human relations always remain fundamental for the transmission of the faith!

I would like then to invite Christians, confidently and with an informed and responsible creativity, to join the network of relationships which the digital era has made possible. This is not simply to satisfy the desire to be present, but because this network is an integral part of human life. The web is contributing to the development of new and more complex intellectual and spiritual horizons, new forms of shared awareness. In this field too we are called to proclaim our faith that Christ is God, the Saviour of humanity and of history, the one in whom all things find their fulfilment (cf. Eph 1:10). The proclamation of the Gospel requires a communication which is at once respectful and sensitive, which stimulates the heart and moves the conscience; one which reflects the example of the risen Jesus when he joined the disciples on the way to Emmaus (cf. Lk 24:13-35). By his approach to them, his dialogue with them, his way of gently drawing forth what was in their heart, they were led gradually to an understanding of the mystery.

In the final analysis, the truth of Christ is the full and authentic response to that human desire for relationship, communion and meaning which is reflected in the immense popularity of social networks. Believers who bear witness to their most profound convictions greatly help prevent the web from becoming an instrument which depersonalizes people, attempts to manipulate them emotionally or allows those who are powerful to monopolize the opinions of others. On the contrary, believers encourage everyone to keep alive the eternal human questions which testify to our desire for transcendence and our longing for authentic forms of life, truly worthy of being lived. It is precisely this uniquely human spiritual yearning which inspires our quest for truth and for communion and which impels us to communicate with integrity and honesty.

I invite young people above all to make good use of their presence in the digital world. I repeat my invitation to them for the next World Youth Day in Madrid, where the new technologies are contributing greatly to the preparations. Through the intercession of their patron Saint Francis de Sales, I pray that God may grant communications workers the capacity always to carry out their work conscientiously and professionally. To all, I willingly impart my Apostolic Blessing.

From the Vatican, 24 January 2011, Feast of Saint Francis de Sales

BENEDICTUS XVI

© Copyright 2011 - Libreria Editrice Vaticana

POST-SYNODAL EXHORTATION

ON THE WORD OF GOD

“VERBUM DOMINI”

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 Dear Beloved of the Father,

Our Holy Father Pope Benedict XVI has recently released his post-synodal apostolic exhortation “Verbum Domini” (The Word of the Lord). It is an outcome of the reflections of the Ordinary General Assembly of the Synod of Bishops held in 2008, whose theme was “The Word of God in the Life and mission of the Church” . In this exhortation, the directives on Scripture found in the Second Vatican Council document “Dei Verbum” are reviewed in the light of the new challenges that confront us today.

 

The Purpose of the document: Archbishop Nikota Eterovic, Secretary General of the Synod of Bishops, told a Vatican press conference that the purpose of the document is:

·           to communicate the results of the Synod;

·           to rediscover the Word of God – a source of constant ecclesial renewal;

·           to promote the Bible among pastors;

·           to help the Faithful become witnesses of the Word of God;

·           to support the new evangelization and ecumenical dialogue; 

·            to foster ever greater love for the Word of God.

The layout of the document: The document consists of Introduction, three parts and Conclusion.

The Three parts are:

1.     Verbum Dei (The Word of God),

2.     Verbum in Ecclesia (The Word in the Church),

3.     Verbum Mundo (The Word of the World)

Summary of the Document:

Part One: Verbum Dei (The Word of God)

Part One begins by outlining the significance of the Incarnation, in which the Word became flesh. It then briefly discusses the human response to God’s word, before an extended treatment of the topic of the interpretation of Scripture.

Central to the Christian mystery is the Incarnation of the Word, which is the ultimate expression of God’s condescension (nos. 11-12). When we speak of “the word,” this is always the primary referent. In Christ, the Incarnate Word, God has revealed himself completely (nos. 12, 14).

But the Incarnation also means that God’s revelation occurs in space and time. Thus, we have the concept of “inspiration,” which implies that revelation contains both a human and divine element (no. 19). When interpreting the Scriptures, we cannot lose sight of the concepts of “inspiration” and “truth” (no. 19).

The fact that God speaks his word to people means that he calls them into a dialogue with himself (no. 23). Mary provides the supreme example of the faith-filled hearing of God’s word (no. 27). She is also an example to us of familiarity with that word. “Since Mary is completely imbued with the word of God, she is able to become the Mother of the Word Incarnate” (no. 28).

Interpretation of Scripture in the Church

In this section, Pope Benedict stresses that Scripture cannot be properly understood apart from a living faith, nor outside of the family of faith, the Church. Interpretation is not a personal matter apart from the community, for “the Bible was written by the People of God for the People of God, under the inspiration of the Holy Spirit” (no. 30). Because the Bible is the Church’s book, it cannot be properly understood apart from that Church.

Regarding methods of exegesis, Benedict draws on Dei Verbum, no.12, in order to provide guidelines to be followed in the interpretation of Scripture. The historical-critical method is beneficial, since Christian faith deals with history and “should thus be studied with the methods of serious historical research” (no. 32). But it is inadequate on its own, since the true goal of exegetes is reached “only when they have explained the meaning of the biblical text as God’s word for today” (no. 33).

In order to appreciate the divine element in the Bible, three criteria are necessary: [1] the text must be interpreted with attention to the unity of the whole of Scripture (also known as “canonical exegesis)”; [2] the Tradition of the Church must be taken into account; and [3] the analogy of faith must be respected (no. 35). Although many Catholic exegetes are competent in the historical-critical method, more attention needs to be paid to the theological dimension of biblical texts, in accordance with these three elements.

The danger today is “a dualistic approach to Sacred Scripture” that separates the human from the divine element. Unfortunately, this “occurs even at the highest academic levels” (no. 35). This “dualism” results in the meaning of the text being relegated to the past and having no meaning for us today. This absence of faith often gives way to a “secularized hermeneutic” which tends to reject any miraculous or divine elements in Scripture and even to de-historicize events such as the Lord’s Resurrection (no. 35). Such a flawed methodology can cause great harm to the clarity of homilies and to the formation of seminarians (no. 35).

The Bible’s unity is grounded in the fact that all the Scriptures ultimately point to Christ, the Word (nos. 38-39). This means that the Old Testament remains valid for Christians, even if it has been fulfilled (no. 40). The close relationship between the Old and New Testaments must be brought out in both pastoral and academic settings (no. 41).

A “hermeneutic of faith” must resist both faithless reductionism and fundamentalism. In order to foster such a hermeneutic, Episcopal Conferences are encouraged to help pastors, exegetes, and theologians to work more closely together (no. 45).

With respect to ecumenism, Pope Benedict calls for “an increase in ecumenical study, discussion and celebrations of the word of God,” provided these celebrations of the word do not appear as alternatives to the Mass (no. 46). The creation of common ecumenical translations also remains important (no. 46).

The lives of the Saints, who allowed their lives to be shaped by the word of God, provide the most profound interpretation of Scripture. “Every saint is like a ray of light streaming forth from the word of God” (no. 48). Their holiness is an interpretation “which cannot be overlooked” (no. 49).

Part Two: Verbum in Ecclesia (The Word in the Church)

Part Two considers the place of the word of God in the Church, particularly in the liturgy and in the sacraments. The liturgy is not only the privileged setting in which we hear the word of God, but it is also the goal to which a faith-filled understanding of Scripture must always refer (no. 52). Unfortunately, the close relationship between word and sacrament is not always understood by the faithful, and so it is the task of priests and deacons to explain this unity when they administer the sacraments (no. 53).

Given the importance of the Mass readings, which are proclaimed by a reader, more training should be provided for those who carry out this task in the liturgy. This training should be in the areas of biblical formation, liturgical formation, and technical preparation (no. 58).

Because of the importance of the word of God in the sacred liturgy, the quality of homilies needs to be improved . . . [I]t should lead to an understanding of the mystery being celebrated, serve as a summons to mission, and prepare the assembly for the profession of faith, the universal prayer and the Eucharistic liturgy. . . . Generic and abstract homilies which obscure the directness of God’s word should be avoided, as well as useless digressions which risk drawing greater attention to the preacher than to the heart of the Gospel message. The faithful should be able to perceive clearly that the preacher has a compelling desire to present Christ, who must stand at the centre of every homily (no. 59).

To this end, resources and publications should be developed to help the ministers carry out this task (no. 60).

In the Sacrament of Reconciliation, the penitent should begin his or her confession by reading or listening to a biblical exhortation, and should use an act of contrition “based on the words of Scripture” (no. 61). Communal celebrations of the Anointing of the Sick are urged in parishes and hospitals (no. 61).

The Liturgy of the Hours has an important place in the Church, and must be prayed daily by Bishops, priests, deacons, and seminarians (no. 62). The recital of Morning and Evening Prayer is to be encouraged among the lay faithful in parishes and religious communities (no. 62). In order to aid parishes that lack weekly access to a priest, Pope Benedict asks the competent authorities to develop ritual directories that provide new Sunday celebrations of the word which will not be confused with Sunday Mass (no. 65).

Within the celebration of the Eucharist, the faithful should be educated in the value of silence (no. 66). There could also be a greater solemnity (particularly on major feasts) surrounding the Gospel by making use of the Gospel Book and carrying it in procession. It is also helpful when the Gospel is proclaimed in song, particularly on solemnities (no. 67).

During the Mass, the readings from Scripture are never to be replaced by other texts. This includes the Responsorial Psalm (no. 69). Songs and hymns should be chosen which “are of clear biblical inspiration and which express, through the harmony of music and words, the beauty of God’s word,” particularly traditional music such as Gregorian chant (no. 70). Accommodations should also be made in the liturgy, whenever possible, for the visually and hearing impaired (no. 71).

Pope Benedict urges all the faithful to read the Scriptures and so to encounter Jesus Christ: “I express my heartfelt hope for the flowering of a ‘new season of greater love for Sacred Scripture on the part of every member of the People of God, so that their prayerful and faith-filled reading of the Bible will, with time, deepen their personal relationship with Jesus’” (no. 72). When the faithful do not know the Bible, they are often preyed upon by various sects which promote a distorted reading of Scripture (no. 73).

The knowledge of biblical personages and events is to be encouraged, especially the memorization of those scriptural passages “which are particularly expressive of the Christian mysteries” (no. 74). This scriptural knowledge is to be supplemented by the Catechism of the Catholic Church, which is “a sure norm for teaching the faith” (no. 74). Centres of formation should be established where laity and missionaries can receive a stronger formation in the word of God (no. 75).

Within Catholic families, family prayer and reading of the Bible is to be encouraged. Every household should have its own Bible, “to be kept in a worthy place and used for reading and prayer” (no. 85). In all cases, reading of Scripture should be accompanied by prayer. Here, Benedict cites Saint Augustine: “When you read the Bible, God speaks to you; when you pray, you speak to God” (no. 86).

The practice of lectio divina is to be encouraged (no. 87), as is the recitation of the rosary. As regards the latter, the announcement of each mystery should be followed by a short biblical text relevant to that mystery (no. 88).

Part Three: Verbum Mundo (The Word to the World)

Part Three deals with the theme of mission and evangelization. The word of God given to us makes us not only hearers, but also heralds so that we share in Christ’s mission and are empowered by the Holy Spirit (no. 91). The word that we receive is meant for all; it cannot be kept to ourselves. Since it is true, it belongs to everyone (no. 92).

Every area of society needs the light of Christ. “It is not a matter of preaching a word of consolation, but rather a word which disrupts, which calls to conversion and which opens the way to an encounter with the one through whom a new humanity flowers” (no. 93).

This task of proclaiming the word of God belongs to all the baptized. Consciousness of this mission “must be revived in every family, parish, community, association and ecclesial movement” (no. 94). Because many people, particularly in the Western world, are “baptized, but insufficiently evangelized,” there is need for a “new evangelization” (no. 96). This mission must not neglect the poor (no. 99) and the need to strive for justice (no. 100). In this regard, the faithful should receive formation in the Church’s social teaching (no. 100).

Many young people have a “sincere desire to know Jesus.” The Gospel should be proclaimed to them clearly, and they should be taught the Sacred Scriptures so that they can share the Gospel with their peers (no. 104).

In many historically Christian countries there is a large influx of migrants who do not know Christ. This offers a unique opportunity, and “migrants are entitled to hear the kerygma, which is to be proposed, not imposed. If they are Christians, they require forms of pastoral care which can enable them to grow in the faith and to become in turn messengers of the Gospel.” (no. 105).

In Sacred Scripture, the poor have a special place. It is to be emphasized, however, that the poor are also themselves agents of evangelization (no. 107).

Recognizing that the entire cosmos was created through the Word (cf. John 1.2), we acknowledge a responsibility toward creation, which is not to be viewed simply as raw material to be exploited. Thus, “accepting the word of God, attested to by Scripture and by the Church’s living Tradition . . . promotes an authentic ecology which has its deepest roots in the obedience of faith” (no. 108).

Because religious education is so important, “religion teachers should be given careful training” (no. 111). As well, competent offices and groups should promote solid scriptural formation in artists, who are capable of greatly contributing to the beauty of our Churches and our liturgy (no. 112). Further, new means of communication, especially the internet, are to be used in the new evangelization, even if they can never replace personal contact in the real world (no. 113).

Because the word of God is capable of speaking to all human persons, inculturation is possible. This, however, is not to be confused with “superficial adaptation” or a “syncretism which would dilute the uniqueness of the Gospel in an attempt to make it more easily accepted” (no. 114). Rather, true inculturation occurs “when a culture, transformed and regenerated by the Gospel, brings forth from its own living tradition original expressions of Christian life, celebration, and thought” (no. 114).

An essential part of the Church’s proclamation consists in encounter, dialogue, and cooperation with followers of other religious traditions. “This is to take place without forms of syncretism and relativism” (no. 117), but should follow the lines established in the Second Vatican Council’s Declaration Nostra Aetate and the subsequent Magisterium. Mutual understanding between Christians and Muslims should be fostered (no. 118).

Conclusion

Although this Apostolic Exhortation deals with a number of themes, we conclude our summary with Pope Benedict’s impassioned plea at the end of the document:

I remind all Christians that our personal and communal relationship with God depends on our growing familiarity with the word of God. Finally, I turn to every man and woman, including those who have fallen away from the Church, who have left the faith or who have never heard the proclamation of salvation. To everyone the Lord says: “Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3.20) (no. 124).

(This summary was presented by the Commission for Doctrine, Canadian Conference of Catholic Bishops, 17 November 2010)

 

 

Thanking You and May God Bless You abundantly.

Fr. Lawrence Rodrigues

(For Diocesan Commission for Social Communications-baroda)

Kindly visit our blog for latest news, Church documents, reflections, Catechesis, 

on http://www.dcsc-baroda.blogspot.com/

DEVOTION TO OUR BLESSED MOTHER

Dear beloved of the Father,

On the 26th of December 2011 we celebrate the feast of the Mother of the Forsaken, Vadodara. Thousands of devoties of our Blessed Mother will be travelling from far and wide to make it for this day to thank, honour and venerate her. Someone has rightly said, "God seemed to have exhausted the treasures of His infinite power to make Mary's body and soul beautiful; and her perfect fidelity continually invited more and more advances from heaven, multiplied her merits beyond measures and made her the loveliest, noblest, most sublime of the works of the hand of the Most High".

I would like to share with you some of the favourite quotes from different people about our Blessed Mother. Read  and meditate on these quotes so that like our Blessed Mother we can grow more and more like her Son Jesus.

St. Josemaria Escriva: "Love our Lady. And she will obtain abundant grace to help you conquer in your daily struggle."  "When you see the storm coming, if you seek safety in that firm refuge which is Mary, there will be no danger of your wavering or going down."

St. Alphonsus Liguori:  "Such is the will of God that we should have everything through Mary."

Venerable Pope John Paul II:  "From Mary we learn to surrender to God's will in all things. From Mary we learn to trust when all hope is gone. From Mary we learn to trust her Son and Christ the Son of God."

St. Bonaventure: “It is the privilege of the glory of Mary, that after God, our greatest happiness is from her.”

St. Teresa of Avila: “The devotions we practice in honor of the glorious Virgin Mary, however trifling they may be, are very pleasing to Her Divine Son, and He rewards them with eternal glory.”

St. Philip Neri: “Believe me, there is no more powerful means to obtain God’s grace than to employ the intercessions of the Holy Virgin.”

St. Louis de Montfort: “When the Holy Spirit finds Mary in a soul, He enters that soul completely and communicates Himself completely to that soul.”

St. Catherine of Siena: “Mary is the most sweet bait, chosen, prepared, and ordained by God, to catch the hearts of men.”

St. Louis Marie de Montfort: "We never give more honour to Jesus than when we honour His Mother, and we honour her simply and solely to honour Him all the more perfectly. We go to her only as a way leading to the goal we seek - Jesus, her Son.".

St. Louis Marie de Montfort: "Mary has the authority over the angels and the blessed in heaven. as a reward for her great humility, God gave her the power and mission of assigning to the saints the thrones made vacant by the apostate angels who fell away through pride. Such is the will of the almighty God who exalts the humble, that the powers of heaven, earth and hell, willingly or unwillingly, must obey the commands of the humble Virgin Mary. For God has made her queen of heaven and earth, leader of his armies, keepr of hsi treasrue, dispenser of his graces, mediatrix on behlf of men, destroyer of his enemies, and faithful associate in great works and triumphs."

"All true children of God have God for their father and Mary for his mother; anyone who does not have Mary for his mother; anyone who does not have Mary for his mother, does not have God for his fatehr."        

St. Maximilian Kolbe: anyone does not wish to have mary Immaculate for his Mother, he will not have Christ for his Brother."

"Never be afraid of loving the Blessed Virgin too much. you can never love her more than Jesus did."

St. Bernard of Clairvaux, Father and Doctor of the Church: "Let us not imagine that we obscure the glory of the Son by the great praise we lavish on the Mother, for the more she is honoured, the greater is the glory of her Son. There can be no doubt that whatever we say in praise of the Mother gives equal praise to the Son."

St. Hilary of Pitiers, Bishop, Father, and Doctor of the Church: "No matter how sinful one may have been, if he has devotion to Mary, it is impossible that he be lost."

Saint Anthony of Padua, Doctor of the Church: "Seek refuge in Mary because she is the city of refuge. We know that Moses set up three cities of refuge for anyone who inadvertently killed his neighbor. Now the Lord has established a refuge of mercy, Mary, even for those who deliberately commit evil. Mary provides shelter and strength for the sinner."

Saint Gregory Nazianzen, Father and Doctor of the Church: “If anyone does not believe that Holy Mary is the Mother of God, such a one is a stranger to the Godhead.

Saint Maximilian Kolbe: "Prayer is powerful beyond limits when we turn to the Immaculata who is queen even of God's heart."

Saint Therese of Lisieux, Doctor of the Church: “In that first ‘fusion’ with Jesus (holy communion), it was my Heavenly Mother again who accompanied me to the altar for it was she herself who placed her Jesus into my soul.”

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Novena Prayer
of The Mother of the Forsaken.

1. MOTHER of the forsaken, take under your motherly care all those whom the world despises and forsakes. (Hail Mary)
2. ADVOCATE before God, of the entire Holy Church protect her in all her needs and come to the aid of her visible Head, our Holy Father the Pope. (Hail Mary)
3. QUEEN of heaven and Earth and Queen of our India, protect our nation and help our Rulers in the happy solution of the problems that confront them today. (Hail Mary)
4. IMMACULATE patroness of these Mission lands, spread the mantle of your protection over them and lead all your children to the Heart of your Divine Son. (Hail Mary)
5. FOUNTAIN OF CONSOLATION to all your devoted children, make us always feel the effect of your motherly protection for which we pray (here let each one think of the special grace desired in this novena). We know you will obtain it for us from your Son, if it is for our own good and we leave it confidently in your hands and His. May you above all, obtain for us perseverance in the faith and in the love of your Divine Son, and do not forsake us now and at the hour of our death, but after this our exile show unto us in heaven the blessed fruit of your womb, Jesus, O clement, O loving, O Sweet Virgin Mary. (Hail Mary)

THE MEMORARE

Remember, O most gracious Virgin Mary, that never was it known that any one who fled to your protection, implored your help, and sought your intercession, was left unaided. Inspired with this confidence, I fly unto you, O virgin of virgins, my Mother! To you I come, before you I stand sinful and sorrowful. O Mother of the Word Incarnate! Despise not my petitions, but in your mercy hear and answer me. Amen.

L.: Pray for us, O Holy Mother of God!

Cong.: That we may be made worthy of the promises of Christ.

LET US PRAY

O God, who hast deigned to bless us with the favor of venerating the Blessed Virgin Mary under the title of “Mother of the Forsaken”, and hast willed to bestow so much power on her intercession that no one should be abandoned who has recourse to her motherly help! Grant we beseech you to us, your servants, and the privilege that we all, who put ourselves under the protection of so exalted a Mother, may never be forsaken by your Divine Mercy. Through Christ Our Lord. Amen.

WISHING YOU ALL A VERY DEVOTION AND CHRIST-FILLED FEAST

(SOCOM-TEAM)



HOLY FAMILY CHURCH FEAST

GORVA - VADODARA

On the 9^th of January 2011, Holy Family Church, Gorva celebrated its Parish Feast.

The Celebration began with a Solemn Eucharist. Rev. Fr. Patrick S.J. was the main celebrant for the occasion. Rev. Frs. Melvin, Sunil, Paul and Lawrence concelebrated. The Eucharistic Celebration was well planned, creative and devotional.

The introduction was a combination of both reading and song.

The penitential service was acted out by the youngsters: Covered eyes were the symbol of sins committed through the eyes, Mouth covered was a symbol of sins committed through the speech, and heart symbolized hard heartedness. The compere called on the people of God to reflect and ask forgiveness of the Lord for the same.

Fr. Patrick gave a very inspiring homily relating the Family with the solar system. He said that just as the planets rotate around the sun, so do our lives rotate around God. Turing to Him is day and away from Him is night. He also said that all the plantes rotate in perfect order or there would be an accident. So is our life. Every family must carry out their functions responsibly and with great love, united with one another and carrying out the role assigned to each. He then spoke of the many evils that are destroying the family life today such as individualism, pleasure without responsibility, pre-marital and extra-marital affairs and sex, lack of time for the family, etc. He invited all the families to be like the Holy Family faithful, loving and seeking the good of the other. His sermon was very practical and inspiring.    

The offertory procession had various elements that helped the people to offer their family to the Lord to be blessed and accompanied by His presence.

The women offered triple aarti to the Lord after doxology. They danced while Rev. Fr. Melvin sang the aarti hymn.

The choir sang very melodiously under the able guidance of Ms. Hansa. 

At the end of the Eucharist Rev. Fr. Patrick incensed the statue of the Holy Family and garlanded it. The people then came forward to venerate and kiss the statue and offer their prayers and thanksgiving.

Fr. Melvin, The Parish Priest thanked all who had contributed to make the feast day a success both through their financial and physical help.

After the Eucharist Celebration games were ogranised by the Youth of the Parish. The first game was an Ice-breaker (Fire on the Mountain). The children had spoon and marble, The youth had passing the ring. The most interesting and exiting game was the wives had to dress their husbands with sarees and then had to do a cat walk. The senior citizens men and women had book balancing. The people enjoyed it all. It was like a family enjoying the company of each other in a competitive spirit. The winners were given prizes by Rev. Fr. Paul.

After the prize distribution Rev. Fr. Sunil thanked the youth and Fr. Lawrence for conducting the games. The people then joined to dance garba, while some went to enjoy the sumptous meal served on the occassion.

Fr. Melvin, Fr. Sunil and their parish team did a wonderful job. Everyone really enjoyed the day and did express their joy and appreciation.