Basic Catholic Konkani Prayers

Notes for Pronunciation

O-------> o ------> otmo, ojeap, sot, mon, dhon.
A-------> a --------> amchea, asa, rat, tan, kan.
X ------> sh -------> xit, xikxa, odheokx, dikxa, xok.
T-------> t --------> ton, toddov, taka, vat, nontor.
TH -----> th -------> thor, orth, thir, svarth, thoravoll.
TT------> tt -------> vatt, dixtt, petto, grotto, vantto.
TTH ----> tth ------> tthokki, tthev, patth, goxtth, duxtthi.
T’T ----> t’t ------> pot’to, ut’tim, bat’tis, ut’tor, at’tam.
D-------> d --------> gado,duddu, doial, dudh, desvat.
DH -----> dh -------> dhikkar, dhoxi, dhoni, dhinvas, budhvont.
DD------> dd -------> guddo, paddo, kudd, nadd, divodd.
DDH ----> ddh ------> donddhovnni, ddhokhai,
D’D ----> d’d ------> ud’dhar, chod’dor, god’dar,
L ------> l --------> palo, ulo, khelo, kholo, melo.
LL ----> ll -------> pollo, dollo, bhollo, mollem, dhallo.
L’L ----> l’l ------> il’lem, mellul’lem, sangul’lem, uloil’lem, kolloil’lem.
NN -----> nn -------> khann, jevonn, makhnni, dekhnni, vakhann’nni.
IO -----> io (yo)---> iogi, iogdan, kariokrom, ioxodham, iojon.
IA -----> ia (ya) --> toiari, iazok, vidiarthi, doia, monniari, Somia.
IE -----> ie (ye)---> doien, nitollkaien, sosaien, korunnaien, i
IU -----> iu (yu)---> iug, koli-iug, iuvok, iuvozonn, iugantor.

Challis Konknni Magnnim
(40 Konkani Prayers)

(Mangalorean Konkani Prayers in Roman Script)
Transliterated by Ancy Salvadore D'Souza (Ancy Paladka)
Verified by Fr. Ronald Serrao

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1. Khursacho Ghurt

Bapache, + ani Putache, ani Povitr Otmeache Nanvim. Amen.

2. Santa Khursachi Kuru

Santa Khursache + khurven, nivar amkam + amchea Deva, amchea + dusmanantlem. Bapache, + ani Putache, ani Povitr Otmeache Nanvim. Amen.

3. Onond Bapak

Onond Bapak, ani Putak, ani Povitr Otmeak; zoso adim, tosoch atam, ani sodam sorvotam. Amen.

4. Somiachem Magnnem

Amchea Bapa, sorgincha, Tujem Nanv povitr zanv, Tujem raz amkam ienv, Tuji khuxi sorgar zata, toxi sonvsarant zanv.
Amcho dispotto gras aiz amkam di, ani ami amcher chukleleank bhogsitanv, toxem amchim patkam bhogos. Ani amkam tallnnet poddonk dinv naka, punn vaittantlim amkam nivar. Amen.

5. Bhoddveacho Noman

Noman Morie, kurpen bhorul’le, Somi tuje sangata, striiam bhitor tum sodenv, ani sodenvi foll, tuje kuxichem, Jezu.
Santa Morie, Devache Maie, ama papiiam khatir vinoti kor, atam ani amchea mornache kallim. Amen.

6. Apostolanchim Sotman'tam

Sotman’tam Devak, Sorv-podvedara Bapak, sorga ani prithumichea Rochnarak; ani Jezu Kristak, Tacha ekleach Putak, amchea Somiak. To Povitr Otmea vorvim gorbhim sombhovlo, Anvkvar Morie thavn zolmalo. Pons Pilata khal Tannem koxtt sosle, Taka Khursar zoddlo, To melo, ani Taka nikepilo. To mel’leam modhem denvlo, Tisrea disa mel'leantlo jivont zalo. Sorgar choddlo, Sorv- podvedar Deva Bapachea ujveak bosla. Thoim thavn jiveam ani mel’leanchi mun’subi korunk ietolo. Sotman’tam Povitr Otmeak, Katholik Povitr Sobhek, bhoktancho ektar, patkanchem bhogsonnem, kuddichem jivontponn, sasnnachem jivit. Amen.

7. Bhavarthachem Vidhan

Eh mhojea Deva, Tum sorv Sotevont, Tujean fottounk nozo; Tum sorv Zannar, Tujean fottvon poddonk nozo. Dekun, Bhagevont Igorzmate marifat, Tunvem xikounchim sorv sotam, hanv thir sotman’tam.

8. Bhorvonseachem Vidhan

Eh mhojea Deva, Tum sorv Podvedar ani Kakulldar, ani Tujem Utor Tum palltai. Dekun, hea sonvsarant, mhojea patkanchem bogsannem, bori jinni jiieunk Tuji Kurpa, ani melea uprant sorginchem sukh, Tum mhaka ditoloi mhonn, Tujer hanv thir bhorvonso dovortam.

9. Mogachem Vidhan

Eh mhojea Deva, Tum sorv boro, ani sorv mog Tuka favo. Dekun, sogllea mhojea kallzan, ani somestim vostum pras chodd, hanv Tuzo mog kortam. Tujea moga pasot, mhozo hanvem kel’lea bori, peleacho-i hanv mog kortam, ani mhaka dukhoil’leank bhogsitam.

10. Dukhichem Vidhan

Eh mhojea Deva, hanvem vaitt adharun ani borem soddun kel’lim, sorv mhojim patkam hanv roddtam, ani tanchem bhogsannem magtam. Kiteak tanche vorvim, Tuji kotthinn xikxa mhaka favo zali, ani mhojea mogalla, Soddvonndarak, Jezu Kristak, hanvem Khursar marlo, ani bhov korun, Tuka, itlea borea, ani sorv mog favo zal’lea Devak, hanvem okman kelo.

Tuje Kurpen, ani mukhar patok korina mhonn, mhojea patkam khatir prachit kortolom mhonn, ani patkanche somoie chukoitam mhonn, khonddit nichev monant dhortam. Amchea Somia Jezu Kristacha, koxttam ani mornachea puneam vorvim, Sorvespora mhoji kakut kor.

11. Avmori

Eklo: Somiachea bhoddvean Moriek izbi haddli,
Sorv: Ani Povitr Otmea vorvim ti gorbhest zali.
Noman Morie...

Eklo: Obhlle! Somiachi chakorn,
Sorv: Tujea Sobda pormannem, mhoje thoim zanv.
Noman Morie...

Eklo: Ani Devacho Put monis zalo,
Sorv: Ani amche modhem jielo.
Noman Morie...

Eklo: Bhagevonti Devache Maie, ama pasot vinoti kor,
Sorv: Kristachea bhasavnneank ami favo zaunche khatir.

Prarthum-iam

Eh Somia, bhoddveache izbe vorvim Tujea Putan, Kristan, mon’xaponn ghetul’lem ami zannam zaleanv: Tacha koxttam ani Khursa vorvim, jivontponnachea onondak ami pavaxem, Tuji Kurpa amchea ontoskornamni vot mhonn, ami magtanv, teach Krista amchea Somia marifat. Amen.
Onond Bapak... (3)

12. Sorgache Rannie (Paskanchea kallar)

Eklo: Sorgache Rannie, ul’las pav, Sorvesporak zoi, zoi ! (Al'leluia)
Sorv: Kiteak zaka tum vavovnk favo zal’li-i, Sorvesporak zoi, zoi ! (Al'leluia)

Eklo: To Apnnem sangul’lea bori jivont zala, Sorvesporak zoi, zoi ! (Al'leluia)
Sorv: Ama pasot Deva lagim mag, Sorvesporak zoi, zoi ! (Al'leluia)

Eklo: Sontos ani ul’las pav, Anvkvari Morie, Sorvesporak zoi, zoi ! (Al'leluia)
Sorv: Kiteak Somi khoroch jivont zala, Sorvesporak zoi, zoi ! (Al'leluia)

Prarthum-Iam

Eh Deva, Tujea Puta amchea Somia Jezu Kristachea jivontponna vorvim, sonvsar sontosaunk Tunvem doia keli-I; Tache Maie, Anvkvar Morie marifat, sasnnache jinniecho sontos, amkam labhaso kor mhonn ami magtanv. Teach Krista, amcha Somia marifat. Amen.

13. Rakonn Bhoddveak Magnnem

Deva gelea bhoddvea, mhojea raknnea, sorginche doien mhaka dila tuje taben, mhoji mot uzvaddai, mhaka rak, samball ani choloi. Amen.

14. Sorul'lea Bhavartheam Pasot Magnnem

Sasnnacho vixev di tankam eh Somia, ani nirontor prokas tancher fankondi. Somadhanant te vixev ghevundit. Amen.

15.Mhojea Deva

Mhojea Deva, mhojea Saiba, hanv Tujea paiam’nk poddtam, hanv Tuka orgam ditam, ontoskornim nomoskar kortam, vhodd Tujo upkar man’tam, kiteak Tunvem mhaka rochloi mhonn, niz kristanv keloi mhonn; aiz porean samballoi mhonn, zoxi bori rat dili-i, toso boro dis di Saiba (zoso boro dis diloi, toxi bori rat di Saiba) mhozo otmo, mhoji kudd, Tujea hatant ditam. Mhojim chintam, mhoje sobd, mhoje aichea disache (ratiche) koxtt ani korneo, Tuka somorpitam, Tujea vhodda manak mhojea patkanchea farikponnak.

Mhojea Jezu, Tujea Khursachea, koxttancha, ani mornacha puneam pasot, bhogsi mhojim somest patkam, mhoji patkeachi kakut kor. Deva, Povitr Otmea, di Saiba, Tuji Kurpa, aichea disa (rati) patkant hanvem poddona zauncheak. Tuje upodes samballunk, mhoje kaide pallunk, mhoji patkeachi kakut kor, mhaka patkeak bhogsi.

16. Hanv Patki

Hanv patki, Sorv-podvedar Devak, ani tumkam bhavam-bhoinnimno, mhozo guneanv ucharun sangtam, monan chintun ani tonddan ucharun, vaitt adharun ani borem soddun, hanvem zaitim patkam keleant. (hordeak marun) Ho mhozo opradh, ho mhozo opradh, ho mhozo bhov vhodd opradh. Hea pasot Bhagevont sodanch-Anvkvar Moriek, soglleam Dev-dutank ani bhoktank, ani tumkam bhavam-bhoinnimno, mhoje khatir amchea Sorvespora Deva lagim, vonoti korat mhonn, prarthun magtam.

17. Noman Rannie

Noman Rannie, kakutiche Maie, noman amchea jiva, amruta ani bhorvonxa, tuka ami ulo martanv, ami pordexi Evechim ballkam. Hea dukhachea konddant astam, askar-huskar soddun, ami tuka rudan kortanv. Tor tum amche xekaie, te tuje kakutiche dolle amche voir porti. Ani hea pordexea uprant, tuje kuxichem sodemnvi foll Jezuk amkam dakhoi, eh doialli, eh mogalli, eh dulobi Anvkvari Morie.

Eklo: Bhagevonti Devache Maie, ama pasot vinoti kor,
Sorv: Kristachea bhasavnneank ami favo zaunche khatir.

18. Nimanneo Char Vostu

Morn, Zoddti, Iemkondd, ani Sorg.

19. Devache Upodes

Devache Upodes 10.
1-lo: Eka niza Devak man di.
2-ro: Devachem Nanv vearth kaddi naka.
3-ro: Aitar-sont bhagevontponnim samball.
4-to: Mai-bapak man di.
5-vo: Jivexim mari naka.
6-vo: Produvar kori naka.
7-vo: Chori naka.
8-vo: Fott-saks sanga naka.
9-vo: Peleache striiechi axa kori naka.
10-vo: Peleachea vostunchi axa kori naka.

20. Igorjeche Upodes

Igorjeche Upodes 5.
1-lo: Aitar-sonta mis aikonchem, ani vavr kori nastana ravunchem.
2-ro: Igorz-maten nomiarul’lea disamni jinzvar korcho, ani mas khainastana ravunchem.
3-ro: Vorsak ek pavttim punn-i kumsar zavunchem.
4-to: Paskanchea vellar punn-i Krist-Prosad ghevuncho.
5-vo: Igorjechea, ani tichea monniareanchea gorzank pavuchem.

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Imprimatur:

Most Rev Aloysius Paul D'Souza
†Bishop of Managalore
10th August 2004
Feast of St Lawrence, Martyr and Deacon

Oswald Gracias Named Cardinal

'Simple, Approachable' Prelate Gets Red Hat

MUMBAI, India, October 17, 2007 (UCAN) -- India's Archbishop Oswald Gracias, whom Pope Benedict appointed a cardinal on Oct. 17, has had a fast rise in Church ranks.

The 62-year-old cardinal-elect currently serves as archbishop of Bombay, the Indian Church territory with the largest number of Catholics.

The only Asian among the 23 newly appointed cardinals came to this archdiocese after its former archbishop, Cardinal Ivan Dias, moved to Rome last year to serve as prefect of the Congregation for the Evangelization of Peoples. Bombay is the former name for Mumbai, India's commercial capital, 1,410 kilometers southwest of New Delhi.

Previously the cardinal-elect served six years as archbishop of Agra, the oldest diocese in northern India. He started his episcopate as auxiliary bishop of Bombay in 1997.

For several years now, the Church in India has banked on the prelate to solve many vexing problems. Church people say they find the newly appointed cardinal one of the "most simple and approachable" Church leaders in India.

In 2006, at the behest of the Vatican, Cardinal Gracias used his diplomatic skills to bring unity in a religious congregation based in Goa, western India, that had split into two groups in 1977.

Recently, he challenged the Indian government over its policy on Special Economic Zones. The prelate wanted the government to consult local people before implementing projects that affect them. He urged priests and laypeople to join public rallies and lobby with others to save the common man from the ill effects of such policies.

People who have worked with Cardinal-elect Gracias say he "never says no" to any request, even in difficult situations. They describe him as having a way with words and a manner of conveying them laced with affection that puts people at ease, even though their problem may not have been solved for whatever reasons. His admirers say his "bright face is always lit up with a smile."

Bernadine Jackson, the prelate's secretary when he was in Agra, told UCA News she found him "the most simple" to work with. "We wished he remained in our archdiocese for a long time, but that was not be," she remarked, adding that laypeople found him "very approachable."

He has shouldered several major responsibilities in the Indian Church.

Currently the cardinal-elect heads the Conference of Catholic Bishops of India (CCBI), the national body of the country's Latin-rite prelates.

Earlier he served as secretary general of the Catholic Bishops' Conference of India (CBCI), the national body for prelates of all three rites -- two Oriental and the Latin --in the country. At present, he chairs the CBCI Commission for Social Communications and its National Institute of Social Communications, Research and Training. Meanwhile, he is ecclesiastical adviser to the Indian Catholic Press Association.

Cardinal-elect Gracias was president of the Canon Law Society of India twice, 1987-1991 and 1993-1997. He has served as consultor for the CBCI Doctrinal Committee and for the CCBI Commission for Interpretation of Legislative Texts (1992-1997).

Now, he is a consultor to the Pontifical Council for the Interpretation of Legislative Texts.

The CCBI plenary elected the prelate to attend the XII Ordinary Assembly of the Synod of Bishops on the theme "The Word of God in the Life and Mission of the Church," scheduled for October 2008 in Rome.

He teaches canon law at Pius X Seminary in Mumbai and at the pontifical seminary in Pune, and his book Conciliation Code offers useful advice to solve many problems the Church faces.

Cardinal-elect Gracias was born on Dec. 24, 1944, in Mahim, Mumbai. He completed his seminary training at St. Pius College in Goregaon, Mumbai, and was ordained a priest on Dec. 20, 1970. After a short stint as chancellor of Jamshedpur diocese and secretary to its bishop, he returned to Mumbai. From 1977 to 1981 he studied in Rome, earning a doctorate in canon law and a diploma in jurisprudence during this period.

On his return to Mumbai, he was appointed secretary to the archbishop. A year later, he was made the archdiocesan chancellor.

When appointed auxiliary bishop, he chose as his motto: "To Reconcile All Things in Christ." He became Agra archbishop just three years later and archbishop of Bombay on Oct. 14, 2006.

Bombay archdiocese has 509,286 Catholics spread over 98 parishes in three districts. Approximately 750 priests and 1,530 nuns serve in the archdiocese.

Bio Data

Date of Birth: December 24, 1944 at Mumbai
Parents: Jervis and Aduzinda Gracias
Ordained Priest: December 20, 1970
Ordained Bishop: September 16, 1997
Installed Abp of Agra: November 23, 2000
Appointed Abp of Bombay: October 14, 2006
Installed Abp of Bombay: December 14, 2006
Edu. Qualifications: B.A. at St Xavier's College, Ranchi
Doctor of Canon Law, Urban University, Rome
Diploma in Jurisprudence, Gregorian University, Rome

Assignments:

1971-1976 - Secretary & Chancellor, Diocese of Jamshedpur
1977-1981 - Rome, studies in Canon Law
1982-1986 - Secretary to Archbishop of Bombay
1982-1997 - Chancellor, Archdiocese of Bombay
1988-1998 - Judicial Vicar, Archdiocese of Bombay
1997, Jun 28 - Appointed Auxiliary Bishop of Bombay
1998-2000 - Vicar General, Archdiocese of Bombay
2000, Sep 07 - Appointed Archbishop of Agra
1998-2002 - Secretary General, C.B.C.I
2005-Present - President, Conference of Catholic Bishops of India

Other Assignments:

1987-1991 - President, Canon Law Society of India
1988-1998 - Consultor, C.C.B.I. Canon Law Commission
1990-1995 - Consultor, Doctrinal Commission, C.B.C.I.
1993-1997 - President, Canon Law Society of India
1996-Present - Consultor, Pontifical Council for Legislative Texts, Rome
1998-2005 - Chairman, C.C.B.I. Commission for Legislative Texts
2001-Present - Vice Chairman, Vox Clara Committee, Congregation of Sacraments, Rome
2002-Present - Chairman, C.B.C.I. Commission for Social Commun. & Chairman, NISCORT
2002-Present - Chairman, C.B.C.I. Commission for Law and Public litigation

Courtesy: UCAN News (http://www.ucanews.com/) & Press Release

Goa Going The Las Vegas Way?

By Fr. Desmond de Sousa CSsR, SAR NEWS

PANAJI, October 15, 2007 (SAR NEWS) -- Concerned citizens and non-governmental groups (NGOs) under the banner of Anti-Casino Movement (ACM) came together in Goa last week against the Goa government’s ill-designed policies of promoting gambling through casinos.

They demanded an immediate ban on all casinos, both on and off shore. They met to chalk out a plan of action against gambling being promoted by the government.

“If matka is being prohibited, so also should casinos, as both are forms of gambling and a social evil for Goan society,” protested Sabina Martins of the Bailancho Saad (Women’s Voice).

The Movement voiced serious apprehension against the sanctioning of four more licences for offshore casinos from among the 22 application already received. There are already 11-odd casinos operating in various five-star hotels. The increasing number of gambling outlets, the ACM alleges, would give rise to law and order problems and their impact would have a harmful effect on Goan society, especially on the lives of its women, youth and children.

“The State government of aam admi (common man) should also pay attention to the aam aaurat (common woman) who would be worst hit by the menace of gambling,” according to Sabina Martins.

She went on to demand, “Since the Regional Plan 2011 has been scrapped, so also should casinos be scrapped.” The ACM opined that if the government is considering the revenue benefits, casinos should not be tapped because it is ill-gotten money. It further ridiculed the amendments to the Goa Gambling Act and a deliberate omission of a definition of offshore casinos.

The Las Vegas way

State governments in the United States are pushing gambling to raise revenue from lotteries and casinos, reported the New York Times in May 2003. It calculates that since the easing of gambling laws in 1991, the amount of money wagered has skyrocketed from $27 billion to $68 billion.

Comments economist Don Phares of the University of Missouri-St. Louis, “Gambling provides almost no economic benefits to anyone but the owners and the States.”

Experts on gambling addiction warn that gambling is dangerous because it offers a very fast and highly stimulating rate of risk while playing.

Stephen Crosby of the Boston Globe in July 2003, searched for why States love gamblers? His research shows that in 1972, 45% of the revenues were paid out in prizes. In 2003, this figure slid down to 21%. “So gambling is now done in a way which takes an extraordinary amount of money from people who probably can’t afford it and returns a declining share of that to local aid.”

In the fiscal year 2002, he noted, Massachusetts citizens spent over $4 billion on lottery, or $658 for each man, woman or child in the State. The national per capita average is around $150.

In 1978, only the State of Nevada had casinos. Now, more than 25 States have some form of casino gambling. So on the 25th anniversary of New Jersey State’s first casino, it was estimated that the State casinos brought in $7 billion in capital investment, created more than 45,000 jobs and boosted State revenues.

Yet unemployment in the zone around the casinos averaged 11.4%, well above the State average of 5.4%. Worse, the number of purse-snatchings, assaults, rapes, robberies and murders skyrocketed after the casinos opened. FBI statistics indicate the crime rate per 1000 residents went from 134.3 in 1978 to a peak of 450.3 ten years later.

Why work for a salary, when there are easy pickings from casino patrons, appears to be the logic of the unemployed criminals? Canadian researchers reveal that the poorer class spends more in gambling than the others.

MGM Mirage, the world’s biggest casino company plans to spend hundreds of millions of dollars, establishing itself as a dominant force, by building smaller versions of its Las Vegas casinos.
Goa’s economy and the Anti-Casino Movement

Channel News Asia reported that it is the high appetite for risk in gambling that drives the economy of Goa. It is the only State in India to have legalised casinos. The argument in favour of casinos is that the fortunes of Las Vegas have been built on gambling. Over the last five years Macau’s economy has turned around thanks to the large scale gambling casinos. Even straitlaced Singapore has decided to legalise casinos.

So Goa should cash in on the human propensity to take high risk and enable people to go safely to indulge in their passion for gambling at casinos, to boost the State’s revenues. It is better to keep the revenue in India, rather than gamblers with money spending it in Nepal, Sri Lanka and Thailand. No only will the exchequer profit, but a lot of the crime associated with illicit gambling will disappear overnight when gambling becomes legitimate.

The Anti-Casino Movement can propagate the story of Indian folklore about prince Yudhishthir who lost his wealth, kingdom and wife Draupadi to gambling debts. Like all other addictions -- tobacco, liquor, drugs -- gambling can also easily become an addiction. Instead of giving their money for the welfare of the family, people gamble away their salaries, reducing their families to penury.

Will legalising casino gambling ensure that gamblers will stop short of squandering a substantial part of their earnings, month after month on gambling? There are many cases of people going broke as a result of gambling and ruining their families, often causing broken homes and suicides. Research shows that gambling related suicides are on the rise. Will the government of Goa be aiding and abetting these social evils by legalizing gambling casinos?

INDIA: Interview with Opus Dei Spokesman

Be Another Christ In Society: Opus Dei

October 9, 2007

BANGALORE, Karnataka (SAR NEWS) -- The 5th anniversary of the canonisation of Josemaría Escrivá, founder of Opus Dei, was celebrated October 6. Opus Dei aims at helping people sanctifying their work and way of life to live their founder’s vision, who has said, “There is something holy, something divine, hidden in the most ordinary situations, and it is up to each one of you to discover it.”

Adolf Washington spoke to the Kevin de Souza, media spokesperson for Opus Dei in India.

Excerpts from the interview:

SAR News: It was only when ‘The Da Vinci Code’ controversy kicked up, a lot of lay people started getting curious about Opus Dei. Why is there nothing much heard about it?

Kevin: It’s true that Opus Dei came into the limelight with The Da Vinci Code. That controversy in fact proved to be very useful because it helped many to understand something of key importance. Opus Dei is made up of individuals who have made a personal commitment. Each faithful of the prelature has to strive to live the spirit of Opus Dei in his or her own circumstances: a mother who takes good care of her children; a taxi driver who strives to be honest with his clients; a doctor who lives up to the Hippocratic Oath, and so on. They are not exactly material for prime time news or front-page headlines. They are just ordinary people who live with the deep conviction that if Christ reigns in their life, they will attract others to Him.

Opus Dei in India is still very young. There are a handful of members in Delhi and Mumbai. As other Catholics, they work to earn their living. In their spare time, they may meet up with a friend or organise a class on Christian doctrine. In countries where activities of Opus Dei were initiated earlier, it is easier to “hear” about Opus Dei because of educational and social projects (schools, hospitals, technical training centres, universities, etc.) that have been established through the initiative of individual members and the co-operators along with their friends.

SAR News: There have been movements against the Opus Dei portraying it as fundamentalist and that which propagates rigid penance?

Kevin: Some people attach the label ‘fundamentalist’ to anyone who is faithful to the Church. However, it has a connotation of fanaticism that, can under no circumstances, be applied neither to the Church nor to any institution of the Church and therefore not to Opus Dei. Fanaticism is opposed to charity because it closes itself to the reasons of the others. St. Josemaría Escrivá, the founder of Opus Dei, used to say that we could never be fanatics “not even of Opus Dei”.

Regarding the second part of your question, if you asked any person in contact with Opus Dei what penance he or she has been encouraged to do, the answer would be: to fulfil one’s work conscientiously, to be punctual, to treat those around one kindly, to be patient with one’s kids, to smile even when one doesn’t feel like it, not to complain when faced with too much work, change of plans, hardships of life…etc. This is the kind of penance propagated in Opus Dei. Like other Catholics, members try to incorporate an element of sacrifice into their lives.

SAR News: Is it true to say that the Opus Dei's work is to protect the Magisterium of the Church?

Kevin: The faithful of Opus Dei make an effort to know what the Magisterium of the Church teaches and put it into practice. This, I would say, is what every Christian has to do.

SAR News: Would it be right to say that Opus Dei, in principle, is not in favour of inter-religious dialogue and ecumenism?

Kevin: It is incorrect to assume that Opus Dei is opposed to inter-religious dialogue and ecumenism. Centres of Opus Dei are open to people of all religions, Christians and non-Christians alike; we even welcome those who subscribe to no specific religion. Opus Dei is the first institution of the Church that, since 1950, accepts non-Catholic and non-Christian people as co-operators. I recall how St. Josemaria said in an interview that “there are many separated brethren who feel attracted by the spirit of Opus Dei and who cooperate in our apostolate. And they include ministers, even bishops of respective confessions” (Conversations with Monsignor Escrivá).

SAR News: Do you think mysticism is disappearing from Christianity?

Kevin: I’m assuming that when you talk of “mysticism” you are referring to “spirituality” -- that is to say, the bridge that links man with God through prayer. There are some signs that some Christians are losing their spirituality. Pope Benedict XVI in his recent addresses has repeatedly warned against the dangers of materialism and consumerism. We see many people today who work long hours to make more money with little or no consideration for how that affects the quality time they should be spending with their families. Others would have it that happiness lies in having whatever I want whenever I want it. A month ago in Loreto, the Pope said to the young people assembled there: “Do not be afraid of seeming different and being criticised for what might seem to be losing or out of fashion; your peers but adults too, especially those who seem more distant from the mindset and values of the Gospel, are crying out to see someone who dares to live according to the fullness of humanity revealed by Jesus Christ.”

By the same token, there is an encouraging wave of change -- a sort of interior renewal within the Church. “The phenomenon of World Youth Day is one of the most important contributions that the late Pope John Paul II made to Catholic life. When elected to the papacy in 1978, one of his ambitions was to strengthen the practice of going on pilgrimage. He succeeded and World Youth Day is now one example of that,” Cardinal George Pell, Archbishop of Sydney has said. The World Youth Days have played a decisive part in fostering vocations to the priesthood, religious life and lay ministries. The church appears to be growing younger so to speak.

SAR News: The Tridentine Mass, Pope Benedict has encouraged it. Some are in favour and some say we are going back to pre-Vatican II times. How do you look at it?

Kevin: The first Mass that Pope Benedict XVI celebrated in the Sistine Chapel provides an insight into his liturgical vision. It’s a vision that seeks to heal the rift that has arisen between those who are accustomed to the Mass introduced by Paul VI and those who were attached to the Tridentine Mass. At the same time, I personally think that the Pope sees this as another avenue for attracting young people to the Church through the liturgical richness of the Tridentine Mass.

The members of the Opus Dei Prelature, as ordinary Catholic men and women, belong to the different existing rites of the Catholic Church (Latin, Maronite, Syro-Malabar and so on) and are faithful of the dioceses in which they reside.

Therefore, they remain under the authority of the diocesan bishop in exactly the same matters, including liturgy, as any other baptised person in his or her diocese.

SAR News: What do you think is the most formidable challenge for the Church in the world and the Church in India specifically?

Kevin: In the words of St. Josemaria, I would say that our greatest challenge is the “crises of saints” in the world today (Cf. The Way, No. 301). Be it in India or any other country, Christians have to strive to be consistent with their faith. The starting point is that I make the effort to be an upright person, even if those around me don’t do the same. I must be another Christ in society. In this way, others will inevitably be attracted to living the Christian ideal of holiness in the middle of the world.

SAR News: Don't you think the ideology and principles of Opus Dei must become more public in India?

Kevin: I dream that many people come to learn and embrace the spirit of Opus Dei that encourages us to seek sanctity in and through our daily work and circumstances. This spirit, or ideology as you have put it, is something that is made known mainly on a personal level, between a person of Opus Dei and his or her friends.

Perhaps I could also draw your attention to the webpage of Opus Dei www.opusdei.org.in that offers a very comprehensive explanation about what the Prelature is. Many people, upon visiting the site, write to the Information Office of Opus Dei in India to find out more. Some of these actually go a step further to come to a centre of Opus Dei for a monthly or an annual meeting or a class on Christian doctrine.

SAR News: How do you think lay people can join Opus Dei?

Kevin: Membership in Opus Dei requires a supernatural vocation. It is a personal call from God to place one’s whole life at his service, spreading the message of the universal call to holiness in ordinary work and social life. This vocation is usually discerned after being involved in Opus Dei's activities (retreats, classes, spiritual direction) regularly over a period of time, which enables one to acquire an in-depth knowledge of Opus Dei. It is also important to acquire consistency in the Christian practices to which members commit themselves: frequent reception of the sacraments, prayer, apostolate and, in general, a humble and constant effort to acquire virtue and struggle for holiness in keeping with the spirit of Opus Dei. Adult Catholics, men or women, married (about 70% of the members are married people) or single, of any background, nationality or socio-economic condition, may be incorporated in the Prelature.

Old & New Mass Ecclesiology Incompatible?

Is the Ecclesiology of the Old Missal "Incompatible" with that of the New?

Motu Proprio Ecclesiological Question

Answered by Rev. Nicola Bux and Rev. Salvatore Vitiello

4 October 2007

Some say the Summorum Pontificum Motu proprio of Pope Benedict XVI could cause “uneasiness” because the ecclesiology present in the old Missal is “incompatible” with that which flowed from Vatican II. Let us try to verify the validity of this theory, by looking at the Roman Canon, the ancient Eucharistic prayer retained in the new Missal.

In it the priest turns first of all to the Father and presents the offerings for “the holy Catholic Church”, that He may guide it and grant it unity throughout the world - as the ancient Didachè prays - he offers them for the Pope, the Bishop and the community in which the Eucharist is being celebrated and “for all who hold and teach the Catholic faith that comes to us from the Apostles”.

These are the famous diptychs which prove the existence of communion in the Church. At the same time he ask the Father to remember those present: “we offer you this sacrifice of praise”, the ordained and the common priesthood. Secondly he says that the Mass is celebrated in communion with the Mary and the saints, the heavenly Church, asking for their intercession. Thirdly he asks God to “bless and approve the offerings”, that they may become consecrated: the expression is referred to the Holy Spirit. Scholars say the nucleus of the Roman Canon, is older than the definition of the Council of Constantinople in 381. And then the other ancient Eucharistic prayer, the Copt anaphora of Serapione also contains an epiclesi to the Word.

To return to the Roman Canon, after the consecration the priest recalls the memorial of Christ's paschal mystery offering his Body and his Blood as a pleasing sacrifice, prefigured in those of Abel, Abraham and in Melchisedech; he prays that the offering may be taken from the altar on earth to God's altar in heaven. There follows intercession for the dead, and "for us sinners". The great prayer closes with the glorification of the Trinity, and the Amen of the faithful.

From this prayer which skilfully doses personal and community faith, there emerges a Trinitarian ecclesiology of communion which descends from heaven with traits of unity, holiness, catholicity and apostolicity. The prayer remembers Jesus Christ and his mystery and awaits His coming both in the today of the liturgy and at the last judgement. A prayer which is essentially adoration. The present crisis of the liturgy is due to the fact that at centre of the liturgy very often instead of God and adoration of God there is mankind, the community; so, as J.B.Metz used to say: “The crisis of God is ecclesiologically blocked”.

Providentially the Council approved as its first act the Constitution on the Sacred Liturgy because “First there is adoration and therefore God […] The Church derives from adoration, from the mission to glorify God” (J.Ratzinger, L’ecclesiologia della costituzione Lumen gentium, in La Comunione nella Chiesa, Cinisello B. 2004, p 132). This is the ecclesiology of the Council which, over and beyond historical accentuation, has remained the same for two millennia in the Catholic Church.

A crisis in the liturgy begins when it is not understood and lived as adoration in Jesus Christ of the Trinity and as a celebration of the whole Catholic Church not just one particular community, of which the bishops and priests are the ministers, that is servants, not masters. Continual lamenting on the part of some liturgists with regard to the failed actuation of the reform and expedients to render it attractive, indicate that the spirit of the liturgy has been lost reducing to an self-celebration of one particular community.

How many examples of liturgical relativism (falsely hidden under the name of creativity) we see every day: the Eucharist is the first to have paid for an idea of Church which is not catholic. To which ecclesiology are those who intend to affirm the presumed incompatibility of the Missal of Blessed John XXIII with the present ecclesial situation referring?

To fear two different ecclesiologies is a grave error: it means, as the Holy Father Pope Benedict XVI said in his address to mark the 40th anniversary of the conclusion of the Second Vatican Council, considering the Council a break with Catholic tradition. The Roman missal of Saint Pius V and Blessed John XXIII, heir to the ancient sacramentaries and medieval Missals, and the Missal of Paul VI, are an expression of the one and the same lex credendi et orandi which gives primacy to the relationship with God of the Church and every individual member. This is the only ecclesiology which can be said to be Catholic. (Agenzia Fides)

NISCORT Completes 10 Years

INDIA Church Media Institute Completes 10 Years, Undaunted By Challenges

October 2, 2007

NEW DELHI (UCAN) -- People associated with a communications institute the Indian bishops launched 10 years ago say it has braved decade-long challenges to prepare media persons for the Church and secular world.

Among the challenges that have dogged the National Institute of Social Communication, Research and Training (NISCORT) are staff turnover, publicity shortcomings, the indifference of bishops and inadequate funding.

Father Henry D' Souza, secretary of the Commission for Social Communications of the Catholic Bishops' Conference of India, says NISCORT's "big and small" contributions have strengthened the Church's overall communications effort, while its current director, Father Jude Botelho, says NISCORT "to a certain extent" has succeeded in its mission but still has more to achieve.

When the institute was launched in September 1997, it began as a small room in the Delhi archbishop's house. In 2003, it moved to its 1.61-hectare campus about 15 kilometers east of New Delhi. The academic block houses a library with more than 3,000 volumes, as well as a video studio and two audio studios. Its facilities also include three non-linear editing systems and a language lab, and the campus has a hostel that can accommodate 70 students.

Courses range from three months to two-year programs. In 2005, NISCORT was accepted as a "study institute" of Makhanlal Chaturvedi National University of Journalism in Bhopal, and it now offers master's degrees in print and broadcast journalism, and diplomas in video production. The first post-affiliation class produced 35 graduates.

NISCORT offers Church people a three-month course in pastoral communication. It also provides distance education in mass media through another university, and conducts seminars, film festivals and debates on social issues.

To balance its enrollment, NISCORT offers scholarships to qualified poor students, and subsidizes half the fees of some students in short-term courses.

Bishop Patrick Paul D'Souza, the retired bishop of Varanasi and NISCORT's founding chairperson, told UCA News that the institute has helped many nuns and priests learn communication basics, and some of its 200 alumni now manage communication centers in dioceses and Religious congregations.

Jesuit Father Jacob Srampickal, the former dean and now director of the Centre for Interdisciplinary Communication Studies in Rome, told UCA News through an e-mail message that some nuns "who would otherwise not have had any training in media got the training they deserved" through NISCORT.

Despite such achievements, many say the institute has yet to make its mark.

Father Botelho told UCA News the lack of publicity stunted NISCORT's growth, but more seminars are planned to open "our institute to others." Even so, the Bombay archdiocesan priest laments, many bishops still treat communication as secondary, and "dioceses could send more people for training."

However, Father Srampickal maintains that part of the problem rests with NISCORT itself, particularly a lack of vision that disappoints many of its students. Those running the institute believe "technology is the main thing," he said, but "in fact, technology is not communications. It is only a help."

A related challenge, the Rome-based Jesuit said, is finding the right staff.

Father Botelho agrees, but he said recruiting dedicated and committed instructors is tough because priests and nuns get transferred, and "highly qualified professors leave when offered four times what we pay."

Funding has long been a struggle, and Archbishop Oswald Gracias of Bombay, NISCORT's chairperson, told UCA News inadequate funding clearly has "stunted growth for many years." Now, the Italian Bishops' Conference, Missio Aachen in Germany and Stichting (foundation) Porticus in the Netherlands fund NISCORT.

Despite the institute's problems, the archbishop said, it is making slow but steady progress, and some alumni readily testify to the institute's value.

Gopal Kumar Jha, a Hindu who studied broadcast journalism, told UCA News he was taught not only media techniques, but also values such as punctuality, dedication and respect. "We also learned about current issues and events through workshops and debates," said Jha, now working for a Hindi TV channel.

Binu Joseph, a Catholic, is also grateful to NISCORT for the diploma course in video production that helped him find a job in "this competitive world."

Source: UCAN (http://www.ucanews.com/)

William D'Souza Appointed Patna Archbishop

Bishop William D'Souza Appointed Archbishop Of Patna

NEW DELHI, OCT. 01, 2007: Pope Benedict XVI has accepted the resignation of Most Rev. Benedict J. Osta, SJ, from the pastoral governance of the Archdiocese of Patna and has appointed Bishop William D’Souza, SJ, as the Archbishop of Patna.

Presently, Bishop William D’Souza is the Bishop of Buxar in Bihar.

The ecclesiastical provision was made public in Rome on Monday, Oct. 01, 2007 at noon local time, corresponding to 15.30 hours Indian time.

William D'Souza SJ was appointed Bishop of the newly erected diocese of Buxar on Dec. 12, 2005. He consecrated Bishop on March 25, 2006 with Archbishop Pedro Lopez Quintana, Apostolic Nuncio in India as the main consecrator.

Bishop William D'Souza, a Jesuit of the Province of Patna, was born in 1946, ordained priest in 1976 after completing Philosophy in Shembanagur in Tamil Nadu and theology in Jnana Deepa Vidyapeet in Pune.

During his rich and fruitful priestly ministry he was assistant Novice Master, superior of Jesuit communities in various places, Rector of the Minor Seminary in Muzaffarpur, parish priest in several parishes, secretary to the Bishop of Muzaffarpur and Provincial of the Patna Jesuit Province.

He was also the Administrator of Muzaffarpur diocese for a year. He was the parish priest of Itarhi in the district of Buxar at the time of his appointment as bishop.

The metropolitan Archdiocese of Patna comprises of Bettiah, Bhagalpur, Buxar, Muzaffarpur and Purnea as suffragan dioceses. (CBCI)

Also See:
William D'Souza to be consecrated Buxar Bishop on 25th March 2006