Imaculada Conceiçao:

Homilia do Bispo de Santarém na Imaculada Conceição “O Senhor deu a conhecer a salvação” (Salmo Responsorial) A solenidade da Imaculada Conceição desperta nos fiéis cristãos grande alegria e intenso louvor. Mãe do amor formoso, glória do povo de Deus, honra da Igreja, modelo dos fiéis, nova Eva que inicia a geração das novas criaturas santificadas pelo Espírito Santo, Nossa Senhora da Imaculada Conceição é profundamente admirada e venerada por todo o povo cristão. Proclamada em 1646 Padroeira do Reino de Portugal, por Dom João IV, é também a padroeira da nossa diocese e de muitas paróquias. Nossa Senhora, isenta do pecado original desde a sua concepção, é para todo o povo de Deus, um sinal de esperança no percurso para a santidade. Na verdade, na beleza espiritual da Virgem Imaculada, Deus manifesta a salvação que esperamos e preparamos no Advento. Ela coloca diante de nossos olhos, de forma acessível e fascinante, a santidade, a justiça e a paz que Cristo veio trazer ao mundo. Na sua atitude de serviço humilde e confiante, na sua disponibilidade e solidariedade, Maria de Nazaré mostra as maravilhas que Deus realiza em todos os que acolhem a vinda de Jesus. Podemos, portanto, considerar a Imaculada Conceição como um sinal do advento que nos incentiva a desejar e a preparar a vinda de Cristo que celebramos no Natal. Através da formosura espiritual de Nossa Senhora, Deus dá a conhecer a salvação, como cantava o salmo responsorial. A primeira leitura do livro do Génesis ensina-nos que todas as criaturas necessitam e anseiam pela salvação. Desde as origens, a humanidade experimenta amargamente a força do mal. O pecado torna-se presente logo em Adão e Eva e vicia as relações humanas entre eles e deles com Deus. Adão esconde-se, tem medo do Criador, acusa Eva sua mulher, atribui o mal a outros mas não reconhece o seu. Eva segue a mesma perspectiva. A leitura do Génesis mostra-nos, assim, como desde o início, o pecado condiciona a relação com Deus e com o próximo. O pecado original acompanha a história da humanidade e multiplica-se, tornando-se uma força que influencia a forma de ver e de agir de todas as pessoas. Manifesta-se no egoísmo, no orgulho, nas divisões, na desconfiança, nos desentendimentos, na violência, na infidelidade, na opressão. Todos pecamos, embora tenhamos dificuldade em descobrir o nosso pecado e sejamos mais prontos a notar as faltas dos outros e da sociedade. A própria distinção entre bem e mal esbate-se na consciência das pessoas e impede o percurso para a santidade. No entanto, a força do mal não domina o mundo e as pessoas. Na verdade, o texto do Génesis narra-nos a promessa da vitória da santidade e da fidelidade: “A descendência da mulher te esmagará a cabeça e tu a atingirás no calcanhar”. A ferida no calcanhar dificulta o caminho para a Deus mas a humanidade, a descendência da mulher, pela força da salvação de Jesus Cristo, manifestada na Imaculada Conceição de Nossa Senhora, esmagará o poder da iniquidade. A Imaculada Conceição é, por isso, uma garantia da promessa da vitória da humanidade sobre o pecado e um modelo que nos incentiva no caminho da salvação. No evangelho, Maria é designada a “cheia de graça”. É a identidade de Nossa Senhora. Totalmente moldada pela graça de Deus, não colocou qualquer obstáculo à acção santificadora do Espírito Santo. Torna-se, assim, a imagem perfeita da santidade dos filhos de Deus. Nela resplandece em plenitude a luz de Cristo e através dela irradia no mundo, como a luz do sol se reflecte e irradia através da lua. A perfeição da graça transborda de Nossa Senhora para a Igreja, para os fiéis e para toda a humanidade. Deste modo, a “Cheia de graça” é para nós um modelo e um incentivo para que a luz de Cristo, através o nosso testemunho, resplandeça no mundo: “Brilhe a vossa luz diante dos homens”. Associada à obra de Cristo, a Imaculada é uma bênção para todo o povo de Deus: “Bendito seja Deus que nos abençoou com toda a espécie de bênçãos espirituais em Cristo” ouvimos na segunda leitura, colhida da Carta aos Efésios. A bênção de Deus é a herança espiritual a que todos temos acesso. Garante-nos a benevolência de Deus, a eleição e consagração para sermos “santos e irrepreensíveis em caridade, na Sua presença”. A bênção que, no Antigo Testamento, era um privilégio para poucos eleitos, em Cristo tornou-se um dom concedido a todos. Maria Imaculada guia-nos no caminho do Advento para esperarmos e prepararmos a salvação. Como os justos e patriarcas do Antigo Testamento esperaram a vinda de Cristo, também nós hoje necessitamos e pedimos a salvação. “Ó nuvens chovei do alto e apareça a salvação que Deus nos traz escondida em humano coração” rezamos num hino do Advento. No coração de Cristo e no coração de Maria torna-se visível e acessível a salvação. Que Nossa Senhora da Imaculada Conceição nos inspire no caminho do Advento para vencermos as forças das trevas e nos elevarmos à santidade dos filhos de Deus. + Manuel Pelino Domingues, Bispo de Santarém

A SAINT FOR ALL:

*Dr.Ivo da Conceicao Souza Introduction: Since my childhood have I heard about the devotion of the Goans for St.Francis Xavier. When I was seven-years old, I remember having kissed the feet of St.Francis in the Basilica of Bom Jesus in Old Goa with great devotion. Every year people flock for the novena and for the Feast of St.Francis. Both literate and illiterate people do admire him. People from Goa and from neighbouring states, whether they are Hindus, Muslims, Parsees, or Christians come to pay him homage. Young and old people have devotion for him. Although he was a son of his times and of his milieu, St.Francis continues still to inspire our people today. He is a ‘model of holiness’ in so far as he followed his Master, Jesus of Nazareth and worked for the society of that time according to his vocation and convictions. We are happy to have the Exposition of his Relics and the Feast. He continues to be known as “GOYNCHO SAIB”. St.Francis Xavier is the Patron of the East. He was an apostle of the Gospel, a founder of Christian communities. His Life: Francisco de Jassu Xavier was born on April 7, 1506, in the Castle of Javier (Xavier), in the kingdom of Navarre (now a province of Spain), of a noble family. His parents were Don Juan de Jassu y Alondo and Dona Maria de Azpilcueta y Aznarez de Sada. At the age of 19, Francis studied classical languages (Latin and Greek), Rhetoric and Poetry, and Philosophy in the University of Paris, and was staying at the College of Santa Barbara, in Spain. He obtained Licenciate in Letters and Philosophy on March 15, 1530, and in the same year he lectured on Aristotle in the nearby College of Dormans-Beauvais, and took the Master’s Degree. As a student, he was well known as a high-jumper. But he was like a ship without a rudder. As he himself revealed to his host in Mylapore, Fr.Gaspar Coelho, in May-August 1545, he was in a bad company of classmates given to “debauchery”, but he abstained himself from contact with women due to fear of “loathsome ulcers”, which he saw in the master and pupils. He was also careful in matters of faith, threatened by Lutheranism. On August 15, 1534, in the chapel of Saint-Dinis, on the slopes of Montmartre, in Paris, Francis together with Ignatius of Loyola, Peter Favre, Simon Rodrigues de Azevedo, James Laynez, Alphonsus Salmeron and Nicholas Bobadilla dedicated their life to the service of Christ, with the vows of chastity, poverty and obedience. They went to Venice and wished to visit the Holy Land, but could not make it. Francis was ordained priest in Rome on June 24, 1537, and celebrated his First Mass in Vicenza, together with his companions, barring Ignatius of Loyola who offered his Mass on Christmas Day of 1538. They placed themselves at the disposal of the Holy Father. When the King of Portugal, Dom Joao III, asked Paul III to send priests to India, Francis was called to Rome. He was sent to Lisbon and from there with the Brief of Paul III he was appointed the “Apostolic Nuncio” of Indies. On Abril 7, 1541, Francis Xavier embarked in Lisbon on his trip to Goa, where he arrived on May 6, 1542 by ship. During the journey, he was very compassionate and ready to help. After getting down on the banks of the river Mandovi, he went to the Convent of St.Francis in Old Goa to greet the Bishop of Goa, D.Frey Juan de Albuquerque. He explained that he had been sent by the Pope and the King of Portugal to work for the “salvation of the unbelievers”. He was a victim of the belief that the unevangelized (“gentios”) would perish unconditionally. He showed him the papal letters accrediting him as an Apostolic Nuncio. His Apostolic Method: After his arrival to Goa, Francis wrote so enthusiatically to Rome: “After four months and more (of voyage from Mozambique) we reached India, Goa (I mean), a city entirely of Christians, cosa para ver, (Epistulae Xavierii, I, 124, n.5), a most remarkable thing–a thing to be seen”. “It has a monastery with many friars of St.Francis, a very fine Cathedral with many canons, and many other churches. There is reason for giving many thanks to God our Lord on seeing how the name of Christ is flourishing so well in such distant lands and among so many infidels” (EX, I, 121). The Governor Martim Afonso de Sousa requested him to reside in his Palace, but Francis preferred to stay in the Royal Hospital (“Hospital Real”), where he dedicated himself to the sick and lepers of the Hospital of St.Lazarus. He was preaching and catechizing in the church of the Rosary. Penitents crowded to Francis for confession in the chapel of the hospital. In the old Cathedral of the Bishop, Francis baptized his neophytes. On weekdays, in the afternoon, Francis visited prisoners of the Prison (“Cadeia”, situated in a place in front of the Cathedral and the Palace of the Vice-Roys), taught them how to confess, and ordinarily heard them afterwards in general confession. The town was cosmopolitan, with about two lakhs of inhabitants. There were people from many lands: Europe, Africa, Ceylon, Malaya and China. Many of them were Christians, mostly ill instructed in their faith and shallow in its practice. Unfortunately several Portuguese in Goa had concubines and slaves at their disposal. There was a lot of injustice in the courts, corruption, and usury. Francis mixed up mainly with the Portuguese adults, indigenous children and slaves. Francis devised a new method to attract and instruct the people. He went up and down the streets and squares with a bell in his hand, calling children and adults for instruction. He began by singing the lessons, which he had rhymed (in his Catechism, prepared by a seminarian of St.Paul’s College), and then made the children sing them, so that they might be better memorized. Afterwards he explained each point in the simplest way, using simple, easy words. Francis worked for a short time in Goa, but to his glory we must mention the College of St. Paul, where the clergy was trained. There were already in 1556 one hundred and ten boys in fourteen different national groups from all over Asia and Africa, including a few Portuguese boys. There were boys from Malabar, Kanara, the Deccan, Gujarat, Bengal and Pegu. There were Chinese, Japanese, Javanese, Malaccans (a veritable pentecostal multitude). He was concerned in preparing the indigenous clergy of good quality. After five months and ten days of apostolate in Goa, Francis was told by the Governor Martim Afonso de Sousa (1542-1545) to proceed to Fishery Coast (Cape Comorin/Kanya Kumari). Towards the end of September of 1542, he took with him Francisco Mancias and two Indian students of the College of St.Paul and landed at Manappad in October 1542, and then went to Tuticorin. After spending one year and three months in the Fishery Coast and coming back to Goa on January 14, 1544, he went at the request of Pe.Mestre Diego de Borba to reside at the College of St.Paul (‘Seminary of Holy Faith’). In April 1545, he left Goa for Mylapore, where he wrote the Catechism in Tamil. In 1548 he was appointed Administrator of the College of St.Paul. On April 14, 1549, he left for Japan. He came back to Goa to deal with urgent matters in February of 1552. He went to Malacca on April 15, 1552. He would come back about seven times to Goa, but always on business and hurriedly. He remained in all a little more than 18 months in Goan soil. In the time of Francis there were two chapels, one of St.Antao and the other of St.Jerome. The Saint used to walk between them in meditation and ecstasy. On one of these occasions, according to a legend, he was heard saying while contemplating the Lord consoling him: “Satis, Domine, satis” (‘Enough, Lord, enough”). He died in the island of Sangchwan (Sanchian), at the gate of China, after he became sick since November 21, 1552, with high fever. He reportedly desired his bones to be taken to Goa, which was the springboard of his missionary activity. Although four sacks of lime were used in order to hasten decomposition, it was found after two and half months, on February 17, 1553, that blood was coming out. On March 14, 1554, his coffin was brought, through the river Mandovi, to the Church of Our Lady of Ajuda, and on the following day the body of Francis was taken to the Church of the College of St.Paul. After the canonization of Padre-Mestre Francis in 1622, his body was taken to the Church (raised to the category of Basilica in 1946) of Bom Jesus. Gregory XV canonized him on March 12, 1622. His Mission: Francis Xavier is venerated as a Saint all over the East. Why is he so revered and honoured? Surely because of his generosity in sacrificing himself for the people during the short span of his life of forty-six years, seven months and twenty-six days, of which he had spent ten years, and seven months minus four days in Asia. He worked for the education and uplift of the poor and downtrodden of the East, from India to Japan. It was at Malaca that Francis came to know about Japan, as he himself states: “When I was in the city of Malacca, some Portuguese merchants of high standing brought me great news of certain very large islands recently discovered to the East, called the islands of Japan. In the opinion of these men, there would be better opportunities for the increase of our holy Faith there than anywhere in India, because the people have an eager desire for knowledge and instruction, which is not the case with the Indians” (Epistulae Xavierii, I.391-392, quoted in P.Rayanna, The Life of St.Francis Xavier, p.116). He could see the difference between the Indians and the Japanese. He found the Indians, particularly the “Brahmans”, cunning, exploiting the poor people, whereas the Japanese were simple and more responsive (cf. The Letters and Instruction of Francis Xavier, trans.by M.Joseph Costelloe, Sj, p.69, in a letter written to companions living in Rome from Cochin, on January 15, 1544; G. Schurhammer, Francis Xavier. His Life, His Times, II, 406-410; Monumenta Missionum Societatis Jesu, Epistulae St.Francisci Xavierii, Aliaque Eius Scripta, I, 160-167). Pius XI declared him in 1927 the Patron of the missionaries of the world. His ’sacred relics’ are kept in a silver casket on an artistically carved marble mausoleum in the Basilica of Bom Jesus. St. Francis Xavier is the symbol of unity among peoples. There are some misunderstandings regarding the Saint: Francis Xavier contributed immensely to the evangelization of Goa by ushering in the Jesuit Society and bringing to us his missionary zeal. But it cannot be said that he was the first one to bring faith to our land, as the hymn Dev Amkam Zai goes: “Bhavart amcho nhoi aicho kalcho, / ponn Sam Fransisk Xavieracho”. There have been here known and unknown harbingers of faith. Francis had no special gift of languages, but he worked hard to learn Konkani and Tamil. Conclusion: Francis Xavier was totally dedicated to his work, determined and firm in his convictions. He availed himself of his sharp mind, his ambition and his organizational skills for the upbuilding of the Kingdom of God. People of different creeds, races, cultures, rich and poor, young and old, come together on the occasion of his novena and feast and live as a family. May we grow in the Spirit through his example as a community of love!

LET US BE ECO-FRIENDLY…

 

Eco-friendly has become the catchword for today’s generation. Everybody wants to be eco-friendly, even if they do not know what being eco-friendly means and how hard it is to e eco-friendly. Let us say being eco-friendly means being in love with the bounty of Mother Earth—so freely given and so abdundatnly. The best plae to start being eco-friendly is at home. Make a beginning by making a clean sweep of petty plastics—phase them out be they bags or containers or kitechen ware. There is a growing movement seekihg the recycling of plastics and while this is commendable as a short term goal, eventually, our civilization must spare Mo9ther Earth the curse of plastics here, there, everywhere, taking a toll of all forms of life, including ours. Plastics degenerate into smething which poisons air, earth and water. Plastics are not biogradable. What to do?

 

Padre Agnelo:

Venerable Father Agnelo de Sousa: Son of Goa *Dr.Ivo da Conceicao Souza Introduction: We seldom think of our own sons and daughters living a saintly, holy life, with the power of God. Goa has produced marvelous people. We think of Venerable Father Agnelo de Sousa and of Blessed Father Joseph Vaas. Yes, there are many who have not been, and will not be, canonized. Our parents will surely be among the chosen. In spite of our strenuous efforts, Father Agnelo de Sousa is still on the way to he altar. Father Agnelo revealed himself as a shepherd, a preacher, a confessor and an administrator. We shall reflect on his human existence within the Goan context: Anjuna, Rachol and Pilar. His Family: Faith… Rachol: Pilar: Born on January 21, 1869 at 7 p.m. in the ward of Ganvaddi of Anjuna, in the taluka of Bardez, to Miguel Arcanjo Mariano de Sousa and Maria Sinforosa Perpetua Magalhaes, he had to be baptized privately at home soon after his birth, as there was danger for his life. Then on February 13, 1869, he was solemnly baptized with the name of Agnelo Gustavo Adolfo de Sousa, by Fr.Joao Baptista de Sousa, Asst.Parish-priest of Anjuna, with the permission of the Vicar-in-charge, Fr.Valentim Constantino Fernandes. His god-father was Gustavo Adolfo de Frias, from Mapusa, through his proxy, Esmeraldo Felicissimo Jesus de Sousa, from Anjuna, , and the god-mother was Ana Piedade Angelina de Brito, from Anjuna. Since he was born on the day of the feast of St. Agnes, Virgin and Martyr, the child was given the name of Agnelo, a “little lamb”. There is much in the name: Agnelo was gentle, peace-loving, humble, obedient, lover of silence. From among nine children, eight boys and one girl, he was the sixth child of his parents. The atmosphere of faith and love, in which Agnelo grew together with his parents, instilled in him apostolic spirit. His mother would give catechetical instruction to the children of neighbourhood. Agnelo lost his father, when he was only eleven years old (on May 6, 1880), and his mother, two years later, on May 22, 1882. On her deathbed, his mother summoned her children round her and, pointing out to the picture of the Mother of Jesus, told them: “My darling children, I am about to leave you for good. From now onwards your true Mother is our Lady, to whom you should turn in all your needs”. Agnelo grew in his great devotion to the Virgin Mary. Agnelo studied in the government primary school in the village of Anjuna, where he learnt Portuguese from Fr.Inacio Valeriano Rebelo with flying colours. One of his uncles, Fr.Lazaro Fortunato Sousa, seeing his zeal in the catechism classes, prophesied: “Agnelo will one day be a virtuous Priest and a renowned Preacher”. He was an angel of peace among his classmates. Sensing his priestly vocation, his eldest brother, Fr. Manuelinho, asked him regarding priesthood, to which question Agnelo answered affirmatively. Therefore, Fr.Manuelinho sent him for Latin classes, conducted in the parish of Anjuna by Fr. Luis Jose Pais. After two years, he joined the “Aulas Filiais” (Affiliated Classes) of Rachol Seminary at Mapusa; and, later on, he went to the Patriarchal Seminary of Rachol for studies in Theology. He was a proficient and a well-disciplined student. After completing the Theological Course on March 22, 1893, he was invited by Fr.Jose Joaquim Lourenco de Sousa, from Khobravaddo, Calangute, Bachelor in Theology (on 13.3.1897) and his erstwhile professor at Rachol Seminary (1883-1901), to tutor to his nephews at his own house at Calangute. For three years he taught Latin and Portuguese to several children in and around Calangute, without any remuneration, until he moved into the house of his cousin, Felicio Santana de Sousa, at Gauravaddo in Calangute, and continued to teach there, where in August of 1896 he had twenty-five students—ten for Latin from the Patriarchal Seminary of Rachol, two for Latin from the National Lyceum and thirteen for primary instruction in Portuguese. Only one of them was a girl, studying Latin for Lyceum. He was muttering prayers, whenever he had to address her…(and there is a tradition that he would cover his eyes with umbrella when he had to teach girls…) After teaching for four years in Calangute, Agnelo received the Minor Orders on December 22, 1895, and was ordained Sub-deacon on December 19, 1896. As the Portuguese Government forbade religious societies in Goa, but he ardently desired to join a Religious Order, Agnelo made up his mind to seek admission in the Society of Missionaries of St.Francis Xavier at Pilar. After being admitted as a candidate in the Society of Pilar on July 17, 1897—the feast day of Our Lady of Pilar, patroness of the Convent and of the Society—he was ordained Deacon on December 18, 1897, by the first Patriarch of the East Indies, Archbishop Dom Antonio Sebastiao Valente (1882-1908), at the Convent of St. Monica, Old Goa, and five months later on May 22, 1898, he made his first profession as a member of Missionary Society of Pilar, in the presence of the Superior, Msgr.Lucio Vaz, the successor of Fr.Bento Martins, the Founder and first Superior of the Society in 1887. Agnelo was ordained a Priest on September 24, 1899—the feast of Our Lady of Merces—by the Patriarch-Archbishop Dom Antonio Sebastiao Valente, at the Cathedral See of Goa. He offered his First Eucharist at the Monastery of Pilar, in the presence of the Members of the Society, friends, relatives and people from the surrounding villages. The Missionary Society of St.Francis Xavier: In 1759 the Marquis de Pombal, Sebastiao Jose de Carvalho e Melo, suppressed in Portugal and its colonies the Jesuit Society, till in 1835 all religious orders were banished from Goa. All foreign missionaries had to leave their religious houses, their properties were confiscated to the State, their institutions left without personnel. At this juncture, the Goan Diocesan priests stepped into the breach, till in 1882 Dom Antonio Sebastiao Valente came to Goa as Archbishop and became the first Patriarch of the East Indies. A charismatic Goan priest, Fr.Jose Mariano Clemente Bento Martins, from Orlim, offered his services and threw the seeds of the Missionary Society of St.Francis Xavier. The Society was founded on September 26, 1887, and Fr.Bento Martins was appointed its first Superior for a term of five years. Fr.Bento and his companions worked in Valpoi, Satari, and in the chapel of Agonda, in the taluka of Kanakon. By a Decree of February 4, 1890, Dom A.Sebastiao Valente transferred the residence of the Missionaries of the Society from the district of Kanakon to the Old Monastery of Pilar. His Priestly Ministry: Fr.Agnelo spent the first ten years of his priestly life, almost buried in the recesses of the Monastery at Pilar. Like a hermit, he lived in an atmosphere of faith and silence, and grew in the virtue of love. On September 8, 1908, the day of the Nativity of Our Lady, Fr.Agnelo made the solemn promise of perpetual dedication to the service of the Society, on the steps of the altar of Our Lady of Pilar, in the presence of his Superior and brother-members of the Society. Soon after his perpetual profession, Fr.Agnelo was appointed Confessor of the students of the Seminary of Rachol on August 18, 1908, by Dom Teotonio Manuel Ribeiro Vieira de Castro (1931-1940), Bishop of Mylapore and Administrator of the Archdiocese of Goa. Meanwhile, he resided in the church of Siroda, as an Assistant to fellow-members of the Society of Pilar, to Fr.Jose Nicolau Sousa, and later to Fr.Possidio Gracias, who were successively Vicars of Siroda. A Missionary: By the Decree of December 10, 1909, Fr. Agnelo was appointed as Missionary Vicar of Kumpta in North Kanara (now in the diocese of Karwar), by the new Patriarch of Goa, Dom Matheus de Oliveira Xavier (1909-1929), and took charge of his post on January 6, 1910. He served the missionary parish of Kumpta, for a short period of seven years, till May 21, 1917, when he was transferred to Sanvordem in Goa, as an Assistant to the Parish-priest, Fr.Alcuino da Costa. Very little has been recorded about his work among the people of Kumpta, but there is a tablet on the walls of the church of Kumpta regarding his work. As a shepherd, Fr.Agnelo built a community of faith and a community of love. A Preacher: Fr.Agnelo was known as a saintly preacher throughout his priestly life through is sermons, retreats and missions. During his preaching ministry, from the year 1908 till 1927, he covered almost every parish of Goa. He became a “martyr to preaching”—proclaiming the Word of God, even in his acute physical suffering, until he died—that was his last sermon on the day of Vespers of the Sacred Heart of Jesus—his greatest devotion—in the Patriarchal Seminary of Rachol. He died at his post as a preacher. Through preaching he drew men and women to God, to his Son, to a renewed life. He would preach with unction, what would render his preaching effective. What was attracting others was that he had within his heart what he wished to share with others. His sermons at Kumpta were simple, like sparks of fire. He touched the hearts of the people. He preached what he lived. He would pray before the Blessed Sacrament or lean on his bed with the Cross in his hands as a preparation for his sermons and spiritual talks. Prayer would give him courage to preach the “crucified love” (cf.1 Cor 2:2; cf. Ga 6:14). He was preaching frequently in Calangute, particularly for the feast of Our Lady of Lourdes. Once my father, Bernardino da C.Souza, retained and reproduced in an article what Fr. Agnelo preached: “Bhavando, Tumi rabonakat ki dusro vaurtolo mhunn tumchea pasot hea sonvsarant ani tumkam vhortolo mhunnon sorgar. Vortota pisai, bhavando, pisai. Apapnnem vauronk zai sorgincho mokutt zoddcheak”. His voice in the pulpit was like the roar of a lion (particularly when preaching on Death and Final Judgment), by contrast with the gentleness and humaneness, like a lamb (“Agnellus” that he was), in the confessional, as he himself explained it: “We are fishermen in the pulpit—we splash the waters in order to drive the fish into the net; when in the confessional, we gather them”. He was devoted to the Eucharist, to the Sacred Heart of Jesus, to Mary, Mother of Sorrows, and to the Guardian Angel. Spiritual Director: Fr.Agnelo was appointed Spiritual Director of the “internal” students (“internos”) of Rachol Seminary on May 20, 1918, at the request of its Rector, Msgr.Ganganelli da Piedade Rebelo, when he was serving as Assistant to the Parish-priest of the Mission of Sanvordem, and appointment that was confirmed by the Patriarch of Goa, Dom Matheus de Oliveira Xavier. On April 15, 1920, while he was confirmed as Spiritual Director of the Seminary, he was also appointed Director of the Apostleship of Prayer in the same Seminary, where he served till the end. Fr.Agnelo was a “model” in his times, depending on his temperament and mentality. There was a consensus in assessing him as “humble, prayerful, self-denying and saintly”. He was a father, teacher, friend and guide to the seminarians, entrusted to his paternal care, to whose training he devoted himself wholeheartedly. They would hang on to his lips, without getting tired of listening to him, since he was clear, sincere, convinced of what he was saying. Road to perfection for the seminarians was, according to him, to be enamoured of their duties as students and as priests-to-be. “As seminarians, so will the priests be”. He was devoted to the Sacred Heart and would say: “We have to burn ourselves somewhere, either in this world with love of the Sacred Heart of Jesus or in the next life in hell”. He would inculcate in them love for the Apostleship of Prayer, as an efficacious means of “winning souls to God”. It is to be on records that by 1920 Fr.Agnelo placed a picture of the Sacred Heart of Jesus in the upper corridor of Rachol Seminary, near the staircase, where the professors would come together on Fridays, to pray the prayer of the Sacred Heart of Jesus. He would walk through the Seminary corridors, with downcast eyes, with hands in the pocket, praying the Rosary. Fr. Agnelo impressed one and all as being “gripped by God”, leading the students by the force of his example. He would inspire and influence in a charming way all those who came in contact with him. He would console the seminarians and render stability to their priestly vocation, as well encourage those who would like to embrace the religious life. He would recommend them to read the “Imitation of Christ” of Thomas A Kempis. Fr.Agnelo would be concerned, not only with the “spiritual” life of the seminarians, but also wit their holistic well-being, including their material wants. He would help them even financially, chiefly those coming from less privileged families. Once he told one of the Seminary professors to “be scrupulous in failing him (the student), for thereby he suffers the loss of his money, of his energy and of the year of the priesthood”. He lived as an example and died a good death, which was the “apotheosis of his saintly life”. His Death: He was feeling weaker in spite of medical care provided by Dr.Victor Dias, the “beast of burden” (“mon’zat”, as he would call his body) could not stand any longer the strain of his work, austerity and vigils. He had already a presentiment of his death drawing near. While he was preaching the Novena of the Sacred Heart , having reached the last day, at Vespers of the Feast, on November 19, 1927, Fr.Agnelo could not continue to preach, ended it earlier, knelt in the pulpit for a final thanksgiving prayer, lost balance, was borne away in a helpless, but conscious state. Laid on a bench in the corridor of the church at his request, Fr.Agnelo received with folded hands the benediction of the Blessed Sacrament. He had suffered a cerebral thrombosis with paralysis of the left arm and leg. While the Seminary physician, Dr.Joao Filipe Figueiredo, was urgently summoned and medical treatment at once imparted, the Sacrament of Anointing of the Sick was given by Fr.Bruno de Menezes, Professor of Liturgy and Gregorian Chant. He received from him also the Holy Viaticum and then lapsed into a coma, on the day of the Feast of the Sacred Heart, at 5 a.m. on November 20, 1927, as he had already during his life expressed a desire. Seminarians were near his bed, two by two, trying their best to attend to him throughout the night. Some of them spoke to me about his death: Fr.Walter Mathias, SJ, my Spiritual Father in Rachol Seminary, and Fr.Ludovico A. Figueiredo, my friend who was a Parish-priest in Ribandar church. He did not have even a shirt in his box for the burial. Such was his self-annihilation and his love towards the poor. One could hear everyone saying: “He was a saint; a saint has died!” He was regarded as “illuminated”. The solemn funeral revealed the admiration of people from all walks of life and from all corners of Goa for him. Everyone would agree with the Parish-priest of Rachol, Fr.Manuel Albuquerque, who after the last rites, exclaimed: “ I have just laid a saint to rest”. On January 10, 1939, after twelve years, his bones were transferred to the Monastery of Pilar, which since then became a renowned pilgrimage centre, from where Fr.Agnelo is radiating his powerful message to the world. Man of Faith and Love: I remember having heard during my Seminary days about two episodes of his priestly life. Once when Fr.Agnelo was in Panjim together with his relatives, a young urchin came to him, lifted up his cassock, and exclaimed in fun: “I wanted just to see whether you are a man or a woman”. Fr.Agnelo remained calm and silent, amidst protests on the part of his companions. Another time, when he was Vicar in the missionary parish of Kumpta, at dead of night some drunk troublemakers from the parish knocked at his door and demanded the parish accounts. They had taken to the court a previous Parish Priest over the accounts, but the Judge had acquitted him. Now they had decided to harass Fr.Agnelo. But being mild and gentle by nature, he received them like a gentleman and asked them: “Would you like to see the accounts? Well, that is but fair and proper. The money is yours and you have every right to examine the accounts. Here is the account book”. The poor drunkards were flabbergasted. With apologies, the trouble-mongers went away. Fr.Agnelo was a model of accountability, he revealed his acumen as an able administrator. When his colleagues spoke to him about the decline of vocations for their Society, Fr.Agnelo assured them: “Be not afraid. The Society is not going to die. The finger of God is here!” His Physique and Character: Being gaunt of frame, frail, weak in health, melancholic look, with downcast eyes, eating frugally for God’s love, Fr.Agnelo would not “impress” through his physique, but he would influence through his keen sight and spiritual looks. He would look lovingly at his seminarians, like Jesus (cf. Mk 10:21: “And Jesus looking upon him loved him—the young man”). Simple, humble, unassuming, austere by nature, obedient to the Superior, even if it be a stick (or of wood), not photogenic, never hitting the headlines nor facing the floodlights, he had stubborn courage of his convictions in action. In the Vineyard of the Lord all are, in the ultimate analysis, “unworthy servants” (cf. Lk 17:10). Fr. Agnelo was cultivating the presence of God, finding him in every person and place (cf.Acts 17:28: “In him we live and move and have our being”). He would repeat some of his short, pithy maxims, full of simplicity and wisdom. Let me quote some of them: “We ought to be saints in order to attain our goal”. “There is nothing better than to be a saint, even the bones of saints are venerated”. “By amusing ourselves we cannot reach heaven, the saints were not fools to do penance”. “Holiness does not consist in hearing Masses, in receiving Holy Communion many times, in reciting many Rosaries, but in this: turn from evil and do good”. “Trust in God and rest like a dog at the feet of the Master”. “We ought to obey our Superiors, even if they were of wood”. “One must not leave off a good action on account of the criticism of others”. Very few readers will know that Fr.Agnelo was smoking “beedi” (canudo, Indian cigarrette), which he was jocularly saying that it is his “vice”… Conclusion: His Process of Beatification is going on in full swing. Miracles have been recorded from the beginning. In the past, the reports were given by the physicians who have treated the patients. Now, for a long time, they are given by the patients themselves. Let us walk in his steps without losing our own individuality, but by incarnating the Gospel values, which our Venerable Agnelo lived and proclaimed: faith and love… *Fr.Ivo da C.Souza is Professor of biblical exegesis and sociology in the Patriarchal Seminary of Rachol. He has delved deeply into the life of Fr.Agnelo de Sousa. As a seminarian, Father Ivo was writing for India’s Call on subjects for young folks: “Hi! Young Folks”. We thank him and hope that he will continue to write for our review…

Bermuda Triangle:

The Bermuda Triangle, also known as the Devil’s Triangle, is a region in the western part of the North Atlantic Ocean in which a number of aircraft and surface vessels are alleged to have mysteriously disappeared and cannot be explained as human error, piracy, equipment failure, or natural disasters. Popular culture has attributed some of these disappearances to the paranormal, a suspension of the laws of physics, or activity by extraterrestrial beings.[1] A substantial body of documentation reveals, however, that a significant portion of the allegedly mysterious incidents have been inaccurately reported or embellished by later authors, and numerous official agencies have stated that the number and nature of disappearances in the region is similar to any other area of ocean

The Thorn Birds:

Father Ralph de Bricassart (Richard Chamberlain) is a young, capable and ambitious Irish priest who, as punishment for insubordination, has been relegated to a remote parish in the town of Gillanbone, New South Wales, Australia. Ralph has befriended Mary Carson (Barbara Stanwyck), a wealthy elderly Irish immigrant who owns Drogheda, a vast sheep station in the Australian Outback. Ralph charms Mary hoping that a hefty enough bequest from her to the Catholic church might liberate him from his exile. Ralph is young, charming, politic, and strikingly handsome – “a beautiful man”. Mary, who doesn’t bother to conceal her desire for him, often goes to great lengths to see if he can be induced to break his vows. Mary is a controlling, calculating, shrewd, and strong-willed woman used to getting her own way. She describes herself as a vibrant young woman trapped in an old woman’s body. She becomes angry when she realizes that she can never have Ralph and begins to plot his destruction. One by one, Mary offers temptations to Ralph probing him for weakness. Ralph blandly shrugs off these attentions and continues his visits. After many attempts Mary finally deduces that Ralph’s weaknesses are hubris and ambition. Mary informs Father de Bricassart that her brother Paddy Cleary (Richard Kiley) and his family are coming from New Zealand to help run Drogheda. Paddy is a simple but kind labourer. His wife Fee (Jean Simmons) is a beautiful but emotionless and distant woman. Ralph becomes fond of all the Clearys but soon finds himself particularly drawn to the beautiful but forlorn and neglected little Meggie (Sydney Penny). Meggie, the only daughter in a family of sons, makes Ralph the center of her life. Frank, the hot tempered oldest boy, has a rocky relationship with Paddy but is doted on and spoiled by his mother. The two seem to share a special bond in a family that seems otherwise devoid of affection. Paddy and Frank vie for Fee’s attention, and Frank resents the many pregnancies Paddy makes her endure. One day Fee, now in her forties, reveals she is again pregnant prompting a violent quarrel between the two. An inebriated Paddy blurts out the truth about Frank – he is not Paddy’s son. Long ago, Fee had been the adored only daughter of a wealthy and prominent citizen. She had fallen in love with an older married politician and had become pregnant. Frank was already eighteen months old when her mortified father married her off to Paddy to quietly get rid of her. Because he resembles her lost love Fee has always adored Frank and been indifferent to the husband and other children that were thrust upon her. To the sorrow of Meggie and Fee, Frank runs away to become a boxer. Fee later gives birth to a baby named Hal, but shows little interest in him. Shortly afterward, Hal dies. With Frank gone and Hal dead, Meggie clings to Ralph more than ever. This goes unnoticed by many as Ralph has now been her mentor for several years. As she ripens into womanhood (and now played by Rachel Ward) however, others begin to question their close relationship, including Ralph and Meggie themselves. Mary Carson also has noticed their changing relationship and with motives of jealousy mingled with Machiavellian cruelty, she devises a plan to separate Ralph from Meggie by tempting him with his heart’s desire – a high place in the Church hierarchy. Although her will of record leaves the bulk of her estate to Paddy, she quietly writes a new one, making the Roman Catholic Church the main beneficiary and Ralph the executor. In the new will, the vast nature of Mary’s wealth is exposed for the first time. Drogheda is not the center of Mary’s fortune as Ralph and Paddy have long believed but is merely a “hobby”, a diversion from her true financial interests. Mary’s wealth is derived from a vast multi-national financial empire worth over thirteen million pounds (about AU$200 million in modern terms). The sheer size of Mary’s bequest will insure Ralph’s rapid rise in the church. She also sees to it that Ralph will be the first one to see the new will allowing him an opportunity to destroy it. She also provides for her disinherited brother, promising him and all his descendants a home on Drogheda as long as they wish. At Mary’s 75th birthday party Ralph goes to great lengths to avoid Meggie, now seventeen and dressed in a beautiful rose-pink evening gown. Later he explains that others might not see his attention as innocent. After Ralph rebuffs a final sexual advance from Mary, she curses Ralph for not returning her affection. She tells him that though she knows that she surely will be damned for ruining a priest, she believes that destroying Ralph will be worth the cost. Mary dies that night, possibly by suicide. Ralph and Mary’s lawyer reads the new will. In a private letter attached to the will, Mary taunts Ralph telling him that although he has a choice whether to take the money or allow the Clearys to have their rightful inheritance she is certain that he is destined to choose his own ambitions first even though he knows that it will destroy him and Meggie in the end. The lawyer urges Ralph to destroy the will but to no avail. Just as Mary predicted, Ralph chooses his own ambitions over Meggie. The dark side of Mary’s seemingly benevolent bequest allowing the Clearys to remain on Drogheda also becomes apparent. Since Drogheda will now be the property of the church and Ralph will be its executor, Mary has insured that Meggie will be forever dependent upon Ralph. Also Mary knew that if she were to throw Meggie and her family out on the street and “strip them of everything,” Father Ralph would have immediately torn up the will & never would have told a soul, ruining Mary’s plans. The bequest of thirteen million pounds works its expected magic and Ralph soon leaves to begin his rapid advance in the Church. Before he leaves, Meggie confesses her love for him. Ralph tell her that he loves her too, he “always will,” but that he can’t marry her and be a husband to her because of his duties as a priest. He thinks it better for him to leave Drogheda and Meggie so he will not have to suffer the pain of seeing Meggie marry someone else and watch her change into something that he “can never have.” The Clearys also discover that Frank has been convicted of murder after killing someone in a fight, and he must now spend the rest of his life in prison. Paddy and his son Stuart are killed. This causes Meggie’s much distress since she and “Stewie” were close (Stewie was the only relative, other than her mother and late-Aunt Mary, aware of the feelings Ralph and Meggie have for each other). Paddy dies when a tree hit by lightning and set ablaze, falls on him killing him. Stewie is gored by a wild boar shortly after he finds his father’s body. Ralph is on his way to Drogheda to tend to the fire that devastated the station and when he arrives he is unaware of Paddy and Stu’s deaths. Ralph remains at Drogheda to conduct the funerals and then leaves for Rome. Three years later, a new station hand named Luke O’Neill (Bryan Brown) begins to court Meggie. Although his motives are more mercenary than romantic, she marries him because he looks a little bit like Ralph. She soon realizes her mistake. After a brief honeymoon, Luke, a skinflint who regards women as sex objects and prefers the company of men, finds Meggie a live-in job with a kindly couple, the Muellers, and leaves to join a gang of itinerant sugarcane cutters in North Queensland. He is gone most of the time and rarely sees his new wife. Although Luke tells Meggie he’s saving money to buy a homestead he quickly becomes obsessed with the competitive toil of cane-cutting and has no real intention of ever giving it up. Hoping to change Luke’s ambition and settle him down, Meggie purposely becomes pregnant and bears Luke a red-haired daughter named Justine. Luke however seems more annoyed than enamoured by his new family and mostly remains away at the cain fields. Father Ralph comes back to see Meggie only to learn she is married and moved away. Devastated, Father Ralph visits Meggie during her difficult labor. He has come to say goodbye as he is leaving Australia for Rome. He sees Meggie’s unhappiness for himself and pities her. Meggie recovers slowly from the childbirth and Justine proves to be a fractious baby so the Muellers send Meggie to an isolated island resort for a rest. While in Rome Ralph comes under the tutelage of the world wise Archbishop di Contini-Verchese (Christopher Plummer), who, like Mary Carson, soon deduces Ralph’s weaknesses and his desire for Meggie. The Archbishop tells Ralph that he must face his temptations or he will always be controlled by them. Father Ralph returns to Australia, learns of Meggie’s whereabouts from Anne Mueller, and joins her for several days. There, finally, the lovers consummate their passion, and Ralph realizes that despite his ambition to be the perfect priest, his desire for Meggie makes him a man like other men. Ralph loves Meggie, even more than God now, but still returns to the Church again choosing his own ambitions over Meggie. A short time later Meggie realizes that she has become pregnant with Ralph’s child (Ralph does not know “his Meggie” is pregnant with his future son). The next chance she gets she tells Luke what she really thinks of him and leaves Queensland to return to Drogheda. Back home, she gives birth to a beautiful baby boy whom she names Dane. Fee, who has had experience in such matters, realizes that Dane is Ralph’s son. She knew the moment she came home because that is why she “came home.” Meggie got what she wanted and “did not need Luke anymore.” The relationship between Meggie and Fee takes a turn for the worse as Meggie warns Fee never to reveal to anyone the truth about Dane’s father, or she will be as merciless and neglectful to Fee as she had been to Meggie. Justine grows into an independent, keenly intelligent girl who loves her brother dearly. However Meggie neglects Justine just as Fee neglected Meggie, for the same reason. Dane grows up and decides, to Meggie’s dismay, to become a priest. Fee tells Meggie that what she stole from God she must now give back. Justine decides to become an actress and leaves Australia to seek her dream in England. Ralph, now a Cardinal, becomes a mentor to Dane, but somehow fails to recognize that the young man is his own son. Dane is also unaware of their true relationship. Justine begins a relationship with Rainer “Rain” Moerling Harheim (Ken Howard), a handsome and charming West German politician. Justine however is unable to return Rain’s obvious affection for her because of the deep scars left by her mother’s neglect. Rain remains patient with Justine for several years but he eventually becomes frustrated with her inability to love and determines to leave her. Dane and Justine vacation in Greece. Dane convinces Justine that she should allow Rain into her heart. A short time later Dane drowns while trying to rescue two swimmers. His body is flown back to Drogheda, where Ralph conducts the funeral. In a moment of anger, Meggie tells Ralph the truth about Dane. He breaks down and asks for forgiveness, but in anger Meggie damns him and leaves Ralph to his own devices. Fee and Meggie make peace after Fee finally admits she had neglected her daughter and finding out that Justine feels the need to stay at Drogheda. Meggie finally admits to Justine that she did purposely neglect her, although admitting that she loved her as well. In a rare scene which does not utilize a music score, Justine breaks down when she admits she had been replaced in her mother’s affection by Dane. The mother and daughter make peace. Justine, now the sole surviving grandchild of Fee and Paddy Cleary, finally accepts the advances of Rain. The movie ends as Justine and Rain fly off to begin their lives together, while Meggie goes to check on an ailing Ralph in the garden. The two make peace, Ralph finally realizing all he has sacrificed, but overjoyed that yet again Meggie has forgiven him for everything. He dies in her arms. The title refers to a mythical bird that searches for thorn trees from the day it is hatched. When it finds the perfect thorn it impales itself, singing the most beautiful song ever heard as it dies. [edit] List of Characters Meghann “Meggie” Cleary — The central character, the only daughter in a large family of sons. The novel takes her from early childhood to old age. Father Ralph de Bricassart — Meggie’s true love, a handsome and ambitious Irish-Australian Catholic priest. Padraic “Paddy” Cleary — Meggie’s father, a kind and simple labouring Irish immigrant. Fiona “Fee” Armstrong Cleary — Paddy’s wife and Meggie’s mother, an aristocratic woman who has come down in the world. Francis “Frank” Armstrong Cleary — Meggie’s hot tempered eldest brother, Fee’s illegitimate first son. A favourite with Meggie and Fee both. Mary Elizabeth Cleary Carson — Paddy’s immensely wealthy older sister; Father Ralph’s benefactor; owner of Drogheda. Lucas “Luke” O’Neill — Meggie’s husband during an unhappy three-year marriage; father of Justine. Daniel “Dane” O’Neill — Son of Meggie and Ralph, Meggie’s pride and joy, a “purer version” of Ralph. Justine O’Neill — Daughter of Meggie and Luke, an intelligent and independent girl. At the end, she is the only surviving grandchild of Paddy and Fee Cleary. Luddie and Anne Mueller — Meggie’s employers during her marriage to Luke. They become lifelong friends. Robert “Bob” & Jack Cleary — Meggie’s older brothers. They both resemble Paddy in temperament and live out their days, unmarried, on Drogheda. Stuart “Stewie” Cleary — A quiet, kindly boy who resembles his mother and is close to Meggie in age. He dies when he’s in his teens. Harold “Hal” Cleary — Meggie’s cherished baby brother. He dies when he’s a young child. Rainer “Rain” Moerling Harheim — Friend of Ralph and eventually Dane. Member of the West German Parliament and eventual husband of Justine. Archbishop (later Cardinal) di Contini-Verchese — Ralph’s mentor and friend, also friend to Dane and Rainer. Mrs. Smith, Judy, Catherine “Cat”, and Minerva “Minnie” — Drogheda’s housekeeper and maids. Angus MacQueen, Sarah MacQueen, & Alastair MacQueen – Sheep stations owners and members of Gillanbone society. Peter “Pete” – a station hand at Drogheda who helps raise the Cleary boys and who witnesses Mary’s revised will.

Ectopic Pregnancy:

Ectopic means “out of place.” In an ectopic pregnancy, a fertilized egg has implanted outside the uterus. The egg settles in the fallopian tubes in more than 95% of ectopic pregnancies. This is why ectopic pregnancies are commonly called “tubal pregnancies.” The egg can also implant in the ovary, abdomen, or the cervix, so you may see these referred to as cervical or abdominal pregnancies. None of these areas has as much space or nurturing tissue as a uterus for a pregnancy to develop. As the fetus grows, it will eventually burst the organ that contains it. This can cause severe bleeding and endanger the mother’s life. A classical ectopic pregnancy does not develop into a live birth. Signs and Symptoms Ectopic pregnancy can be difficult to diagnose because symptoms often mirror those of a normal early pregnancy. These can include missed periods, breast tenderness, nausea, vomiting, or frequent urination. The first warning signs of an ectopic pregnancy are often pain or vaginal bleeding. You might feel pain in your pelvis, abdomen, or, in extreme cases, even your shoulder or neck (if blood from a ruptured ectopic pregnancy builds up and irritates certain nerves). Most women describe the pain as sharp and stabbing. It may concentrate on one side of the pelvis and come and go or vary in intensity. Any of the following additional symptoms can also suggest an ectopic pregnancy: vaginal spotting dizziness or fainting (caused by blood loss) low blood pressure (also caused by blood loss) lower back pain What Causes an Ectopic Pregnancy? An ectopic pregnancy results from a fertilized egg’s inability to work its way quickly enough down the fallopian tube into the uterus. An infection or inflammation of the tube might have partially or entirely blocked it. Pelvic inflammatory disease (PID), which can be caused by gonorrhea or chlamydia, is a common cause of blockage of the fallopian tube. Endometriosis (when cells from the lining of the uterus implant and grow elsewhere in the body) or scar tissue from previous abdominal or fallopian surgeries can also cause blockages. More rarely, birth defects or abnormal growths can alter the shape of the tube and disrupt the egg’s progress. Diagnosis If you arrive in the emergency department complaining of abdominal pain, you’ll likely be given a urine pregnancy test. Although these tests aren’t sophisticated, they are fast — and speed can be crucial in treating ectopic pregnancy. If you already know you’re pregnant, or if the urine test comes back positive, you’ll probably be given a quantitative hCG test. This blood test measures levels of the hormone human chorionic gonadotropin (hCG), which is produced by the placenta and appears in the blood and urine as early as 8 to 10 days after conception. Its levels double every 2 days for the first several weeks of pregnancy, so if hCG levels are lower than expected for your stage of pregnancy, one possible explanation might be an ectopic pregnancy. You’ll probably also get an ultrasound examination, which can show whether the uterus contains a developing fetus or if masses are present elsewhere in the abdominal area. But the ultrasound might not be able to detect every ectopic pregnancy. The doctor may also give you a pelvic exam to locate the areas causing pain, to check for an enlarged, pregnant uterus, or to find any masses. Even with the best equipment, it’s hard to see a pregnancy less than 5 weeks after the last menstrual period. If your doctor can’t diagnose ectopic pregnancy but can’t rule it out, he or she may ask you to return every 2 or 3 days to measure your hCG levels. If these levels don’t rise as quickly as they should, the doctor will continue to monitor you carefully until an ultrasound can show where the pregnancy is. Options for Treatment Treatment of an ectopic pregnancy varies, depending on how medically stable the woman is and the size and location of the pregnancy. An early ectopic pregnancy can sometimes be treated with an injection of methotrexate, which stops the growth of the embryo. If the pregnancy is further along, you’ll likely need surgery to remove the abnormal pregnancy. In the past, this was a major operation, requiring a large incision across the pelvic area. This might still be necessary in cases of emergency or extensive internal injury. However, the pregnancy may sometimes be removed using laparoscopy, a less invasive surgical procedure. The surgeon makes small incisions in the lower abdomen and then inserts a tiny video camera and instruments through these incisions. The image from the camera is shown on a screen in the operating room, allowing the surgeon to see what’s going on inside of your body without making large incisions. The ectopic pregnancy is then surgically removed and any damaged organs are repaired or removed. Whatever your treatment, the doctor will want to see you regularly afterward to make sure your hCG levels return to zero. This may take several weeks. An elevated hCG could mean that some ectopic tissue was missed. This tissue may have to be removed using methotrexate or additional surgery. What About Future Pregnancies? Some women who have had ectopic pregnancies will have difficulty becoming pregnant again. This difficulty is more common in women who also had fertility problems before the ectopic pregnancy. Your prognosis depends on your fertility before the ectopic pregnancy, as well as the extent of the damage that was done. The likelihood of a repeat ectopic pregnancy increases with each subsequent ectopic pregnancy. Once you have had one ectopic pregnancy, you face an approximate 15% chance of having another. Who’s at Risk for an Ectopic Pregnancy? While any woman can have an ectopic pregnancy, the risk is highest for women who are over 35 and have had: PID a previous ectopic pregnancy surgery on a fallopian tube infertility problems or medication to stimulate ovulation Some birth control methods can also affect your risk of ectopic pregnancy. If you get pregnant while using progesterone-only oral contraceptives, progesterone intrauterine devices (IUDs), or the morning-after pill, you might be more likely to have an ectopic pregnancy. Smoking and having multiple sexual partners also increases the risk of an ectopic pregnancy. When to Call Your Doctor If you believe you’re at risk for an ectopic pregnancy, meet with your doctor to discuss your options before you become pregnant. You can help protect yourself against a future ectopic pregnancy by not smoking and by always using condoms when you’re having sex but not trying to get pregnant. Condoms can protect against sexually transmitted infections (STDs) that can cause PID. If you are pregnant and have any concerns about the pregnancy being ectopic, talk to your doctor — it’s important to make sure it’s detected early. You and your doctor might want to plan on checking your hormone levels or scheduling an early ultrasound to ensure that your pregnancy is developing normally. Call your doctor immediately if you’re pregnant and experiencing any pain, bleeding, or other symptoms of ectopic pregnancy. When it comes to detecting an ectopic pregnancy, the sooner it is found, the better. Reviewed by: Larissa Hirsch, MD Date reviewed: February 2008 Originally reviewed: Serdar H. Ural, MD

Hypnotism:

What is Hypnosis? Many people have the view that hypnosis is a stage trick used only for entertainment. They laugh hardily when a skilful hypnotist makes audience members cluck like chickens or believe that they are Eminem. However, hypnosis is a very powerful tool that can be used for so much more than entertainment! The old phrase “you are getting sleepy” is very often associated with hypnosis, a man with a long white beard and a swinging pocket watch. Although hypnosis does come from the Greek “Hypnos”, who was the god of sleep, it has nothing to do with sleeping. The word hypnosis was first coined by James Braid, a Scottish physician, and is somewhat misleading. However this is a misconception that is not recent but has existed for thousands of years. As far back as ancient Egypt hypnosis was used frequently and was thought of as a sleep like state. In ancient India many people were taken to sleep temples to be cured. These patients were actually hypnotized and given post hypnotic suggestions to help the healing process. Although this may sound like the work of uneducated or uncultured minds these ancient civilizations were more cultured than we may now think as hypnosis is now a well established medical practise in the 21st Century. In fact hypnosis has now been fully integrated into coventional medical treatments and is fully endorsed by modern science! Hypnosis Beginnings An early forerunner of hypnosis, and probably the most influential, was Mesmerism. Franz Anton Mesmer (1734-1815), an Austrian physician, created mesmerism when he apparently observed an effect known as animal magnetism. Mesmer believed that magnets and magnetised wood could stop bleeding due to its healing properties. Although he was extremely popular amongst the wealthy at time his claims were strongly refuted by the medical establishment. The medical establishment, at the time of Mesmer, were keen to demonstrate the inability of mesmerism to have any type of effect. In a double blind experiment, instigated by a French Board of Inquiry, which was conducted by Benjamin Franklin, it was shown that there was no difference in results when magnetized wood or un-magnetized wood was used on patients. It was therefore concluded by the French Borad of Enquiry that mesmerism produced results merely through imagination and the power of suggestion. Thus the seeds of post-hypnotic suggestion were planted. In 1814 mesmerism was once again being used, albeit with a twist, by a priest named Abbé Faria, who claimed that it worked by the power of suggestion and due to a willingness and expectancy on the part of the subject! By 1821 a physician named Récamier was using hypnosis for anesthesia on patients by placing them in a mesmeric coma. It was in 1842 that hypnosis became what we know today when James Braid coined the term and began to experiment in its use. Although in the early days, of animal magnetism, hypnosis was banned by the Catholic Church and rejected by mainstream science and medical establishments, today hypnosis is firmly rooted in the medical establishment. Hypnotic Example Hypnosis Uses Hypnosis is now widely used to treat many medical conditions and mostly employed as a method for pain control. However, its uses as a self improvement tool have been well documented and it is very popular in the personal development arena. The uses of hypnosis are only limited by your imagination! In fact many people use hypnosis as an aid to reaching their goals. As a goal-achievement tool it is extremely powerful. To learn more about how hypnosis can help you create your life’s desires read the excellent product reviews at self hypnosis or search for a hypnosis topic of interest below.

Pretres-ouvriers:

One of the most noteworthy religious experiments since World War II has been that of the French worker-priests (TIME, Feb. 27, 1950)—young priests who take jobs and live as workers, saying Mass, hearing confessions and carrying on their pastoral functions in their spare time. The long-range aim of the movement: to reach anticlerical French workingmen who have been notoriously easy prey for Communism. But to many a watchful prelate it has looked as though the worker-priests were more converts than converters. Two of them were arrested in last year’s Communist-inspired riots against General Ridgway (TIME, June 23, 1952); others burst into print from time to time with letters to the Communist press criticizing Catholic labor-union policies as not militant enough. Last week the worker-priest seminary at Limoges announced that its reopening was indefinitely postponed. Simultaneously, the official paper of the diocese of Chartres published a letter sent in July to all archbishops and bishops of France by Cardinal Pizzardo, Prefect of the Sacred Congregation of Seminaries and Universities in Rome. The worker-priest experiment, wrote Pizzardo, has “had a negative influence in the formation of young priests and, because of this, any further attempts of this kind are to be discouraged … As a consequence, this Sacred Congregation absolutely forbids all seminary students in France to engage in any kind of temporary work.” Though only seminarians were so far affected, the 90-odd practicing prêtres-ouvriers in France could see the writing on the wall. A compelling reason for the change in policy was probably the need to conserve France’s supply of young priests, which has been dwindling. According to Cardinal Liénart of Lille, the Seminary of Lille had an average of 53 students a year between 1930 and 1949 but has only 32 today; the Seminary of Carcassonne had 112 students in 1900 and has only 34 now; two other French seminaries recently shut down entirely. With seminarians so scarce, and young men so impressionable, the bishops are not for taking any chances. At a recent gathering of the clergy of Toulouse, peppery, 83-year-old Cardinal Saliège pointed a blunt finger at a group of young priests sitting in the back of the room. “Nous vous avons à l’oeil, mes gaillards [We're keeping an eye on you, my lads]!” he warned them.

Histoire des prêtres ouvriers

En 1943, deux prêtres, les abbés Henri Godin et Yves Daniel, publient un livre intitulé France, pays de mission ? qui constate la forte déchristianisation des milieux ouvriers en France. Dans le même temps, des prêtres catholiques qui ont accompagné des travailleurs français en Allemagne pour le STO témoignent de leur vie partagée avec les travailleurs.

Sur le modèle de la Mission de France, le cardinal Emmanuel Suhard crée en 1943 la Mission de Paris, destinée spécifiquement à former des prêtres pour la classe ouvrière parisienne.

Après 1945, un certain nombre de prêtres commencent à vivre leur ministère en usine. Ils ressentent leur présence dans ce milieu comme le moyen de rétablir le contact entre l’Église et les travailleurs. Épousant les espoirs et les combats de leurs collègues, ils s’engagent dans les associations, syndicats et même partis politiques, ce qui provoque la méfiance de Rome. Ils participent aux grèves et aux manifestations, et deux d’entre eux sont même arrêtés le 28 mai 1952 au cours de la manifestation contre Ridgway. Sur le même modèle que les prêtres ouvriers, dans les villes portuaires, des prêtres marins apparaissent.

Dans le contexte de la guerre froide, le pape Pie XII décide en 1954 d’arrêter l’expérience des prêtres ouvriers en leur demandant de se retirer des usines. Ils sont alors une centaine, et l’Église craint entre autres leur imprégnation par le Parti communiste français. La plupart obéissent et démissionnent de leurs emplois, mais quelques-uns restent au travail, en se mettant ainsi consciemment en faute vis-à-vis de l’Église. Et en 1959, c’est au tour des prêtres marins de la Mission de la mer d’être condamnés par le Vatican.

La situation se retourne complètement en 1965, après le concile Vatican II : le pape Paul VI autorise à nouveau aux prêtres le travail dans les chantiers et les usines. En 1976, ils atteignent le nombre de 800 en France.

Les prêtres au travail aujourd’hui

Reconnus par l’Église, les prêtres au travail agissent dans les années 2000 au sein d’organismes comme la Jeunesse ouvrière chrétienne, la Mission ouvrière, l’Action catholique ou encore la Communauté Mission de France : ce sont 500 hommes au sein d’équipes à travers la France et 11 autres pays. Ils engagent leurs vies dans la rencontre d’hommes et de femmes qui ne partagent pas leur foi. Cette rencontre se vit au quotidien, dans le travail, les engagements associatifs, politiques ou familiaux. Il ne s’agit pas d’y proclamer une vérité mais d’être présent et attentif à ce qui se vit et se cherche. Prêtres, diacres et baptisés vivent cet engagement en équipe, où ils partagent leurs joies et leurs difficultés, portant ensemble la mission qui leur est confiée.

Ils cherchent souvent à améliorer l’image de l’Église dans le monde du travail, en vivant avec les travailleurs, et à évangéliser en témoignant de leur vie.

Ils sont toujours prioritairement dans des métiers industriels, mais se sont également diversifiés dans les autres secteurs d’activité, d’où leur nom actuel de prêtres au travail. Le monde ouvrier ayant considérablement changé depuis les années 1940, certains prêtres au travail se mettent au service des chômeurs, des victimes de la précarité, ou encore des sans domicile fixe.

Chronologie « Missionnaires au travail » Dates et événements marquants

• 1927 : Fondation de la JOC, en France.
• 1928 : Fondation de la JOCF
• 1933 : Madeleine Delbrel fonde une communauté de femmes laïques à Ivry-sur-Seine
• Juillet 1941 : Fondation du séminaire de la Mission de France. Louis Augros en est le supérieur
• Octobre 1942 : Ouverture du séminaire de la Mission de France à Lisieux
• Juillet 1943 : Fondation de la Mission de Paris
• Septembre 1943 : Parution du livre d’Yvan Daniel et d’Henri Godin, La France, pays de mission ?
• Avril 1943 : Monique Maunoury s’installe avec une équipe de femmes laïques dans la Zone à Ivry-sur-Seine
• 19 décembre 1943 au 15 janvier 1944 : Session de départ de la Mission de Paris
• Novembre 1944 : Premières équipes (femmes laïques) de la Mission de France féminine à Paris (XIIIe) et au Kremlin-Bicêtre
• 1945 : Parution du livre d’Henri Perrin, Journal d’un prêtre-ouvrier en Allemagne
• 1949 : Un décret du Saint-Office frappe d’excommunication les communistes et leurs sympathisants
• Mai 1949 : Mort du cardinal Suhard et première réunion nationale des prêtres-ouvriers
• 1950 : Des dominicaines des campagnes décident de sortir de leur couvent pour travailler comme ouvrières agricoles
• Mars 1950 : Le Mouvement de la Paix lance l’appel de Stockholm. Les missionnaires au travail participent à la campagne de signatures
• 4 février 1951 : Henri Barreau, prêtre-ouvrier de la Mission de Paris, est élu au secrétariat de l’Union syndicale des travailleurs de la métallurgie de la Seine
• 1952 : André Depierre participe au congrès de la Paix à Vienne. Louis Augros est démis de sa fonction
• 28 mai 1952 : Manifestation contre le général Ridgway : deux prêtres-ouvriers sont arrêtés. Parution du livre de Gilbert Cesbron, Les saints vont en enfer
• 1953 : Fermeture du séminaire de la Mission de France. Rappel des prêtres-ouvriers à Marseille. Des prêtres-ouvriers critiquent le rôle de la CFTC pendant les grèves de l’été 1953
• Février 1954 : “Manifeste des 73″, dénonçant le choix impossible auquel sont contraints les prêtres-ouvriers. Sanctions contre des dominicains dont le RP Chenu
• 1^er mars 1954 : Ultimatum : interdiction aux prêtres-ouvriers de travailler
• 1955 : Condamnation de La Quinzaine
• 1957 : Parution du livre de Madeleine Delbrel, Ville marxiste, terre de mission
• 1959 : Deuxième interdiction : aucun prêtre ne peut avoir un travail salarié. L’interdiction concerne aussi les prêtres de la Mission de la mer, embarqués à bord de navires.
• Octobre 1965 : Les prêtres sont autorisés à travailler
• 1993 : Il y a 580 prêtres-ouvriers en France

THE MEANING OF Lk 9:50:

(by Fr.Ivo da Conceição Souza):

Status Quaestionis: This text is used to justify all the groups of the preachers and healers in Goa. Is it correct? Let them preach and heal? Can or should the Bishop of Goa intervene? Should he guide the people? Answer: This question requires the exegesis of the text in Lk 9:50 (and other related to it), as well as its hermeneutical and contextual application. How to interpret and apply the text? The question to be answered is as follows: “Can this text be used to justify the proliferation of groups preaching and healing?” The text runs as follows: “Do not prohibit him: If anyone is not against me, is for me” (Lk 9:50: Me acoluete: hos gar kath’hymon estin, hyper hymon estin). Meaning: Let us see its context: Connecting with the transfiguration, Jesus instructs his disciples about taking one’s cross and following him (Lk 9:23-27). They misunderstand him about “following Jesus”… Jesus predicts for the second time his powerlessness before human beings (Lk 9:44), and builds up on the figure of the child, a prime example of powerlessness. Jesus teaches that greatness comes from being the least. In this context comes Lukan story of the disciples’ quest for power. The lessons of discipleship, newly introduced in Lk 9:7-50, will not be assimilated overnight, but only after his death and Resurrection. The group of Jesus’ disciples considered themselves as a closed group, privileged group, exclusive group. They were the ‘from inside’, ‘in-group’. Whereas those people were ‘from outside’, ‘out-group’. Exegesis of Lk 9:50: What is the meaning of the sentence: “me kwlyete: hos gar ouk estin kath’ hymwn, hyper hymwn estin”? One day, someone who was not the community, using the name of Jesus to expel the demons. Johnw saw and prohibited. He said to Jesus, “barred because he does not walk with us” (Mk 9:38). John thought he had a monopoly on Jesus and wanted to prevent others using the name of it to accomplish something good. It was the old mentality of “the chosen people, separate people!”. Jesus replied: “Do not prevent! Who is not against is in favour “(Lk 9:39-40). For Jesus, what matters is not whether one does or does not part of the community, but whether it does or not and that the community announces to everyone on behalf of God. Disciples misunderstand their relationship to Jesus if they think that theirs is an exclusive one. They must be open and tolerant of others who work ‘in Jesus’ name’ and do not adhere to their group (avoid groupism). Proclamation and preaching: What is the difference? Can they preach officially? They can heal in the name of Jesus. But there is also the problem of orthodox teaching. Are they guiding them well or misguiding? The Bishop has to coordinate the charisms (cf.LG 12). Let them work together with the bishop and the church. Let them work with all people of good will. Healing and preaching: What is the relation between preaching and healing? The Word of God heals. Let the healing come from the truth that the Word is, that God is. Therefore, the truth should be given. What is the responsibility of the Catholic Church face to healers and preachers? It requires training and permission or collaboration with the Bishop. There should be full communion with the Church, when it is the case of the Catholics. Others are free. But our Catholics should be guided not to be misguided by them… Conclusion: Can the text be used to give freedom to all “preachers” and “healers”? In short: 1.There should be coordination of charisms, law and order, full communion within the Catholic Church. 2. Faithful have to be guided by the Bishop and the priests. Otherwise, they will be out of hand. 3. They can work. We cannot stop those who are outside the community or do not obey the Bishop and priests. But let us guide those who are still with us. Let the Bishop guid them…

O SIGNIFICADO DO TEXTO em Lc 9:50: (pelo Pe.Ivo da Conceição e Sousa):

Status Questionis: Este texto costuma ser usado para justificar todos os grupos de pregadores e ‘curandeiros’ em Goa. É correcto? Deixá-los pregar e curar? Pode ou deve o Bispo de Goa intervir? Deveria ele guiar o povo? Resposta: Este quesito requer a exegese do texto de Lc 9:50 (e outros relacionados com ele), bem como a sua aplicação hermenêutica e contextual. Como interpretar e aplicar o texto? A pergunta a ser respondida é a seguinte: “Este texto pode ser usado para justificar a proliferação de grupos de pregação e cura?” O texto diz o seguinte: “Não proibe-lo: Se alguém não está contra mim, é por mim” (Lc 9:50: Me acoluete: kath’hymon hos estin gar, estin hyper’hymon). Significado: Vamos lá a ver o seu contexto: Em conexão com a sua Transfiguração, Jesus instrui seus discípulos a tomar a sua cruz e seguí-lo (Lc 9:23-27). Eles não compreendiam bem o que significava “seguir Jesus” … Jesus prediz pela segunda vez a sua impotência diante dos seres humanos (Lc 9:44), e se concentra na imagem da criança, como exemplo de impotência. Jesus ensina que a grandeza vem de ser o mínimo. Neste contexto vem a história lucana da busca dos discípulos de poder. As lições de discipulado, recentemente introduzido em Lucas 9:7-50, não serão assimiladas dum momento para outro, mas só depois da sua morte e Ressurreição. O grupo dos discípulos de Jesus considerou-se como um grupo fechado, um grupo privilegiado, um grupo exclusivo. Eles eram os ‘de dentro’, ‘no grupo’. Considerando que essas pessoas eram ‘de for a’, ‘fora do grupo’. Exegese de Lc 9:50: Qual é o significado da frase: “me kwlyete: hos gar kath’hymon estin, hyper hymon estin”? Um dia, alguém que não era da comunidade, usando o nome de Jesus para expulsar os demónios. João o viu e quis proibí-lo. Ele disse a Jesus: “barrado porque ele não anda conosco” (Mc 9:38). João pensou que tinha o monopólio sobre Jesus e queria evitar que outras pessoas usassem o nome dele para realizar algo de bom. Era a velha mentalidade do “povo escolhido, povo sequestrado!”. Jesus respondeu: “Não impeça! Quem não é contra é a favor” (Lc 9:39-40). Para Jesus, o que importa não é se um faz ou não parte da comunidade, mas se ele faz ou não o que a comunidade anuncia a todos em nome de Deus. Discípulos não compreendem a sua relação com Jesus, se eles acham que um deles é um exclusivo. Eles devem ser abertos e tolerantes com outras pessoas que trabalham “em nome de Jesus” e não aderir ao seu grupo (para evitar o groupismo e chauvinismo). Proclamação e pregação: Qual é a diferença? Pregarão oficialmente? Eles podem curar em nome de Jesus. Mas há também o problema do ensino ortodoxo. Eles estão orientando-os bem ou de confusão? O Bispo tem de coordenar os carismas (cf.LG 12). Deixá-los trabalhar em conjunto com o bispo e a igreja. Deixá-los trabalhar com todas as pessoas de boa vontade. Cura e pregação: Qual é a relação entre a pregação e cura? A Palavra de Deus cura. Deixe a cura vir da verdade que é a Palavra que é Deus. Portanto, a verdade deve ser ministrada. Qual é a responsabilidade da Igreja Católica face aos curandeiros e pregadores? Ela exige treino e autorização ou colaboração com o bispo. Deve haver plena comunhão com a Igreja, quando é o caso dos Católicos. Outros são livres. Mas os nossos católicos devem ser orientados a não ser mal orientados por eles … Conclusão: O texto pode ser usado para dar liberdade a todos os “pregadores” e “curandeiros”? Em suma: 1.Deve haver coordenação dos carismas, a lei e a ordem, a plena comunhão dentro da Igreja Católica. 2. Fiéis têm de ser guiados pelo Bispo e pelos sacerdotes. Caso contrário, a situação estará fora da mão. 3. Eles podem trabalhar. Não podemos parar aqueles que estão fora da comunidade ou não obedecem ao bispo e aos sacerdotes. Mas vamos orientar aqueles que ainda estão conosco. Deixe o Bispo guiá-los segundo os valores do Evangelho…