HE PUSTIKE VIXIM….

ABOUT THIS BOOKLET….

Hea-i vorsa, Kristi Ekvotta khatir Povitr Sobhen amkam dil’lo Magnnea Atthvoddo orthabhorit korunk adhar koso he lhan pustike rupan thoddi borpavoll ami ditanv. Ti amkam don bhasamni mellta; teo mhollear Konknni ani Inglez:

I- KONKNNI BHAXENTLEAN:

1) ATTHVODDEACHEA MUKHI VIXOIACHER LHAN-SO NIALL…………………..PG

Ho niall amchea Firgoz Potracher cchapun vo soeg mellta toso vachun, hea vorsacho vixoi odhik promannan amchean posraum ieta. Lhan Kristi Somudhaiamni otmik vachop koxem-i to vachum ieta.

2) ATTHVODDEANTLEA AITARAK (23/01/2011) MISACHI KHAS MANDDAVOLL…PG

Hi manddavoll hea Aitara amchean vapddum ieta. Kristi Ekvotta Khatir Iezmanik (presidential) Magnnim toxench Mha-Stuti gheum ieta (polle Misa Gronth pan 794-799). Hi Manddavoll ‘Amcho Sevadhorm’ – hacherui dil’li asa.

3) ATTHVODDEACHEA DOR DISA NIALL ANI MAGNNEM  ………………………PG

Ho niall disa-dispott’tim Vachpam ani Juze Vazachem jivit monant dhorun toiar kela. Amchean to Misant Xubhvortomana uprant korum-ieta. Ghorabeank tacho faido mellcheak ghorabeamni heam niallancheo proti veg-veglle upai vapddun pavoum ietat.

4) KRISTI EKVOTTA KHATIR MAGNNEM ………………………………………PG

Hem magnnem he pustikechea pattlea bhailea kovrar (back cover) amkam mellta; dispott’tim Igorjent (Misa adhim vo uprant) vo Sonsthanchea zomatimni vo Lhan Kristi Somudhaiant  vo Ghorabeamni tersachea magnnea uprant tem korum ieta.

II – IN ENGLISH:

(The first two sections are taken from the material prepared by the joint group, namely, the Pontifical Council for Promoting Christian Unity and the Faith and Order Commission of the World Council of Churches)

1) THEME OF 2010 – A REFLECTION …………….PG

2) REFLECTIONS AND PRAYERS DURING THE OCTAVE …………..PG

3) PRAYERS FOR CHRISTIAN UNITY ………..PG

KRISTI EKVOTTA KHATIR MAGNNEA ATTVODDO

(18vi tem 25vi Janer 2011)

“Dhormdutanche Xikovnne, Bhavponnacho Ektara, Unddeache Moddnne ani Magnnea vorvim Ek” 

(D. I. 2: 42)

“One in the Apostles’ Teaching, Fellowship, Breaking of the Bread and Prayer”

(Acts 2: 42)

Vorsan-voros, Povitr Pustokantlean sfurti gheun, sonvsarachea veg-veglleam desamni jietole Kristi Somudhai, Kristi Ekvotta khatir bhettoil’lea Magnnea Atthvoddeak ek orthabhorit ani poristhitik lagta toslo mukhi vixoi vinchun kaddtat. Hea vorsa Jeruzaleache bhuier aplem karia fuddem vhorpi Kristi Sobhamni, poileam Kristanvanchem jivit nodre mukhar dovrun, Dhormdhutachea Itihasacher adarun, oso sobit vixoi vinchun kaddla: “Dhormdutanche Xikovnne, Bhavponnacho Ektara, Unddeache Moddnne ani Magnnea vorvim Ek” (polle D. I. 2: 42).

Jeruzalem xhar Dev vostichem! Thoim vochunk Adlea Korarache porjek vhodd anond bhogtalo (polle Str 122: 1-2). Povitr Sobhecho zolm heach povitr zagear zalo (D. I.  2: 1-13). Kristi govaikecho orombh vo Krista Jezuche xikovnnechi porgottnni Jeruzaleakuch thaun suru zali ani tea magir, sonvsarachea ximam’ porian pavli (D. I. 1: 8). Aiz Jeruzaleant veg-veglle Kristi Somudhai asat ani poile Kristi Sobhe bhaxen Dhormdhutanche Xikovnnent, Bhavponnachea Ektarant, Unddeache Moddnnent ani Magnneant thirponn sambhallun, Kristi Sobha ekvottachi ani jivall Sobha mhonn ruzu korunk otrektat.

He vorsachea vixoiant Povitr Sobhechea jivitacheo chear mhotvacheo bazu amkam dixtti poddta. Heo bazu Povitr Sobhechea jivitache okhondd khambe oxem-i amchean mhunno ieta. Tantli ek tor komi poddlear Povitr Sobhechea jivitant kitem tori unnem urta. Tancher amchem lokx ghalum-ia:

a) Dhormdhutanchi Xikovnn: Poilim Kristi Bhavarti Dhormdhutanche xikovnnek thir aslim. Dhormdhutanchi xikovnn mhollear dhormdhutamni porgottloli Jezu Kristachi Bori Khobor. Adhunik kallar, hi khobor amkam torekvar upaiam vorvim Povitr Sobhechea veg-veglleam mollanr porgott zata: Povitr Pustok hi xikovnn gheunk, niallunk ani jieunk ani oxem, amchem khasgi jivit nettounk amkam vhoddantlem vhodd hatiar; Sonvskaranche somarombhnnent bhavart jivo korunk hench Devachem Utor amkam sfurti, Lhan Kristi Somudhai heach Utracho onbhov dusreank vanttunk amkam ek iukt zago. Toxench, aiz dhormdhutanchea zagear Povitr Sobheche vhoddil asat. Povitr Sobhechi porampora monant dhorun, kalla-kallim Kristi jivitak upkarta tosli xikovnn te-i diit asat. Veg-veglleam dakhleam vorvim nove dixen amchim panvlam marunk amkam zaitem ut’tejon mellot asa. Poileam Kristanvachi dekh gheum-ia ani jin’sam-bhasamni amkam melltoli ekuch xikovnn kallzant ballgun dovrun ekchar sambhallunk panvl marum-ia.

b) Bhavponnacho Ektar: Povitr Sobha Apostolik Sobha. ‘Apostl’ mhollear Deva nanvan Devacho sondex diunk ek govai koso pattoilolo monis. Povitr Sobhechea vangddeam modem jivitachi govaiki bhovuch mhotvachi. Hem poile Kristi Sobhen vollkhun ghetlem ani hea sotak bhes bori govaiki diun dusream mukhar dekhicho foler zali. Haka lagun poilim Kristanvam lokak manovtalim ani sobar zann hea dekhivont jivitak lagun tanchea zomeant bhitor sortalim (D. I. 2: 47). Tanche modem dor eka mon’xa sovem bhav-bhoinnancho rupkar pollevop aslem ani hakach lagun konnank kainch unnem naslem (D. I. 2: 44-45). Aiz sonvsarant zaitem sudarop dista. Zaiteo vostu ghorabeamni bhitor sorleat. Dusreanchem chintop il’lem-il’lem unnem zalam. Korintache Povitr Sobhe bhaxen apsvarth bhitor sorla. ‘Apunn apnnank, Dev somestank’ oslem dhoronn ami apnnailam ani poileam Kristi Bhavarteam modem axil’lea ekcharachea jivitacher dhampnnem ghalam. ‘To Katolk nhoi, vo to Kristanv nhoi’ oslem chintop manant golloun ami bhavponn toddlam. Ho atthvoddo bhavponnachea ektarachem mol vollkhun gheunk amkam sfurtecho zaum.

c) Unddeachi Moddnni: Emmausachea xisank Unddeache moddnnent Jezu hajir zalo ani Taka tannim vollkholo. Unddeachi Moddnni, Jezun khursar Apnnachich boli kel’leachi khunna. Amkam jivit mellche khatir Jezun Apnnakuch moddlo. Poilea Kristi bhavarteamni ghoram-ghoramni ekthaim zaun Unddeachi Moddnni keli ani ‘hem Mhojea ugddasak korat’ hi Jezuchi adnia jieunk panvl marlem. Unddeache Moddnne vorvim Jezuchem jivit ghetlem ani heach jivitak sakxi dili. Aiz dor Misant ami Unddeachi Moddnni kortanv ani Jezun amchea pasot Apnnakuch moddlo hem sot odhik kholaien nialltanv. Dor Misa Bhettechea xevottak amkam devmuniari oxem mhonnta: ‘Vochun ieiat…’ Jem kitem ami somarombhlam tem jieunk pattoita. Misant ami Unddo moddla, jivitant amkanch moddunk pattoita. Jednam ami vgellochar poisaun somestam pasot teag kortanv, soglleanche sevent jiv korchitanv, bhav-bhoinnichea natean usko dhorun tanchea gorzank pavtanv tednam ami amkanch tanche pasot moddtanv. Jednam amche gunn Povitr Sobhechea boreponna pasot korchitanv tednam Povitr Sobhe khatir ami amkanch moddtanv. Jednam somajik porxnnank kalljidarponnan fuddo kortanv ani niti, sota, xanti khatir harpit zatanv tednam  ami amkanch moddtanv.

d) Magnnem: Magnnea viret Kristi jivitak orth nam. Magnnem amkam Deva thaim sombondh sambhallunk adar zata kiteak ek bhagevont monis oxem mhunno: ‘Prayer is not just asking favors, it is growing in relationship with God’. Magnnem mhollear Deva kodde hi vo ti vost magop itlench nhoi, magnnem mhollear Deva sombondhan vaddot vochop. Poilea Kristi Bhavarteamni Magnnea vorvim Deva thaim sombhond sambhall’lo. Tim Devmondirant vetalim ani kallzache khuxalkaien ani bholeponnan Devak vakhann’talim (D. I. 2: 46) toxench tim magnneak thir aslim (D. I. 2: 42). Ami khasgi jivitant, kuttumbik jivitant, vaddeant vo Igorjent zaito vell magnneant sartanv. Koslea monan hem amchem magnnem zala kaim? Magnnentlean ami Devak kallzachi bhokti dilea vo utranchich boddboddnni kelea? Povitr Sobhechi Ekvott thiraunk hanvem kitlo vell magnnean sarla? He kaim vichar amchea monant dhorun amchem magnneachem jivit orthabhorit korunk ani tantuntlean Jezuk chikttun ravun jivitantlean bhorpur togtat toslim follam diunk magum-ia.

Povitr Sobha ekcharachi Sobha zateli zalear voir niall’lole chearui gunn dor ek bhavartean jieunk goroz. Tednach ‘Jezu Mostok ani Ami Sandhe’ – heam utrancho khol orth ani somzun ghetoleanv ani hem sot jieun Kristi Sobheche ekchar odhik thiraien sambhalltoleanv.  Hench ghoddon ieunk ho Magnnea Atthvoddo amkam adaracho zaum.

KRISTI EKVOTTA KHATIR BHETTOIL’LEA ATTHVODDEANTLO AITAR

(23vi Janer 2011)

VIXOI: Ekchar Sambhallun, Kristi Totvank Sakxi Dium-ia

MIS: Kristi Ekvotta Pasot (Polle Misa Gronth panam 794-799)

GAIONANK SUCHNA:

P: Povitr Amchi Sobha A-23

B: Mafi Magtam, Xanti Ditam C-22

K:   Ekach Unddeant D-10

X:   Sangatan Cholum-ia F-19

SURVATECHIM UTRAM:

Soglleank Devache Kurpen Bhorlolo Dis Anvddetam! Heam disamni ami Kristi Ekvotta Khatir bhettoil’lo Atthvoddo palltanv ani aiz hea Atthvoddeantlea Aitarak Paskancho Gutt somarombhunk bhavartan hea zagear ekthaim zaleanv.

Povitr Sobha ekcharachi Sobha. Tichem soimb mhollear ekchar. Zhoim ekchar asa thoim Jezun ghoddlole Povitr Sobhecho jivo rupkar amkam polleunk ani bhogunk mellta. Hem voros amchea Dhormprantant Bhoktivont Juze Vazak nodre mukhar dovrun, Kristi Totvank sakxi diunk apoita. Ekchar mhollear ek unchamolachem Kristi Totv. Hench Totv rakhunk ani porgottunk Jezuchem toxench Juze Vazachem karia zalem. Sogllea Kristi bhavarteamni-i hem Totv sambhallunk, doxim korta tem poisaunk ani oxem,  Povitr Sobhecho ekchar odhik thiraunk aichea Misant magum-ia.

PRACHITACHI RIT:

a) Povitr Pustok

Poilim Kristanv Bhavarti Dhormdhutanche Xikovnnek visvaxi ravun ekchar sambhalltalim.

Somia, Tujea Utra vorvim Ekchar thir zata. Sobar pautt hem Utor vachunk, niallunk ani jieunk ami vell korunk nam. Dhormdhutanchea zagear axil’lea Povitr Sobhechea vhoddilanche mon somzun ani nove dixen dil’li xikovnn pallunk amkam avgodd zalam. Ami ekchar thoddlam.

Somia, Kaklut Kor!

b) Sobar Paklleanchem Ful

Poilim Kristanv Bhavarti Bhavponna vorvim Ekcharacho pormoll ximpddaitalim.

Krista, Povitr Sobhent eka-mekachi goroz vollkhun dusreank adarachim zaunche bodlek ami bhed-bhav kela, amchench chintlam. Ami bhavponn thoddlam.

Krista, Kaklut Kor!

c) Unddo ani Magnneachem Pustok

Poilim Kristanv Bhavarti Unddeache Moddnne ani Magnnea vorvim Devachea ekcharan vaddot vetalim.

Somia, Misa Bhette ani Magnneachea jivita vorvim deivik ekchar thiraunk amche proitn zaunk nant. Heam upaiancho  boro faido kaddunk ami chukleanv. Ami deivik sombondh toddla.

Somia, Kaklut Kor!

VACHPAM ADHIM: Is 8:  23b  - 9: 3; Str 26, 1. 4. 13-14; 1 Cor 1: 10-13. 17; Mt 4: 12-23

Sorvespora Devache nodre mukhar sogllim ek-sarkim. Hakach lagun somestancher ek uzvadd fanktolo mhonn to Izaias provadeache thonddi bhakit korta. Jezuche Kuddint, mohnnge, Povitr Sobhent ekchar kitlo molacho tem Korintkarank  boroil’le chittint amkam niallunk mellta. Jivit bodlop Devachea Rajeant kitlem gorjechem tem Jezu amkam dakhoun dita. Chitan Devachem Utor aikum-ia.

PROVOCHONAK SUCHNA:

Jivitacho Onbhov

Abraham Lincoln Amerikecho Raxttrapoti aslo tednam taka zaite dusman asle ani tache add te vaurtale. Eka disa Lincoln-achea eka ixttan taka oxi suchna  keli: “Tum podvi axil’lo he vhodd raxttracho fuddari; tujea dusmanacho ekach farak tum nas kiteak korinai?” (Why don’t you destroy your enimies?). Tednam Lincoln-an zap diun mhollem: “Hanvem mhojea dusmana thaim ixttagoth zhoddun, tancho nas kelo. Mhoje nodre mukhar dusman anik urunk nant” (I have destroyed my enemies by making them my friends). Abraham Lincoln-hannem  ixttagothiche pul bandhun dusmankaiechi durga moddun uddoilim.

Hem voros amchea dhormprantant Bhoktivont Juze Vazak bhettoilam. Konn bhaxen to ekchar bandhpi ani sambhallpi zalo tem amkam ondumche Gonvllik Chittint vachunk ani niallunk mellta. He chittintle thodde bhag nodrek haddum-ia: Mungllurant Padroado ani Propaganda modem choltolo tontto Juze Vazan huxarkayen suttavo kelo ani oxem zhuztoleam modem xantichem vatavoronn ghoddun haddlem………. Sri Lankent aplem muniarponn choloitanam, ek Bud’dhi odhikari taka khub tras ditalo. Hea mon’xak vosgachi pidda lagli tednam, sogllim ghorchim taka soddun gelim. Hi khobor kollona fuddem, Juze Vazan fikir gheun, tacho poramos kelo. Juze Vazachê doyall kornnek lagun to boro zatoch, tannem bhogsonnem magun, Katolk dhorm apnnailo…………. Sri Lankent, Tamil ani Sinhali hea don bhasam sombondim aslolea zatinchea loka modem kosleô maramari ani zhuzam chol’leant tem ami zannanv. Juze Vazachea kallarui heô donui bhaxê-zati asleô, punn tankam ektthaim korun, tannem ek niti-xantichi Sobha ghoddun haddli. Koslich ontor korinastana, donui zomeanchea lokanchi mogan tannem seva keli. 

Devachem Utor

Triek Devachem soimb mhollear Ekchar. Dev soglleank ek nodren polleta ani soglleam Apleam bhurgeank bapaiponnache mogan vengoita. Tache sovem ontor nam, eksarkeponnan lekhchi nodor asa; Tache sovem vegllochar nam, ekchar asa; Tache sovem duspott nam, soronam tosli xanti asa; Tache sovem kallok nam, punn soglleancher porzoll fankta toslo Uzvadd asa.  Ho uzvadd soglleancher fankounk Devachi ievzonn kiteak Izaias provadeache thonddim amkam him ho sondex mellta: “kallokant choltolea lokak ek vhodd uzvadd dixtti poddlo; mornnache savllent jietoleam somestancher ek uzvadd fanklo” (Poilem Vachop). Ho uzvadd Jezu vorvim moniskullacher fankta. Aplem jivit bodlun, hea uzvaddant jieunk Jezun lokak updes dilo: “Jivit bodlat kiteak Sorginchem Raj ieunchem zalam” (Xubhvortoman). Jezu sonvsaracho uzvadd ani zo konn Tacho niz pattlav korta to kallokant ghondollna punn taka Jivitacho uzvadd asa (polle Ju 8: 12). Zo uzvaddant jieta tachem jivit koslem zaunchem tem Korintkarank boroil’le chittint amkam niallunk mellta. Uzvaddant jietolo monis Kristache kuddicho ekchar sambhallta; futtincho ani dusmankaiecho kallok nattak korta ani Jezuchi Kudd, mhonnge, Povitr Sobha ekcharachi mhonn govai dita. Az ami Kristi Ekvotta pasot Povitr Sobhen dil’lea Attvoddeachea Aitarant asanv. Hea vorsa, hea attavoddeant poile Kristi Sobhechem jivit niallunk amchem mukhar kherit avhan asa. Tim Dhormdhutanche Xikovnnek, Bhavponnachea Ektarak, Unddeache Moddnnek ani Magnneak thir aslim (D. I. 2: 42). He toren tannim sogllim dusmankai pois dovorli, ekchar bandhlo; dhormdhutamni dil’le ekech xikovnnek visvaxi ravun, tea kallar posrot vetoli, duspott ghaltoli, xikovnn tannim pois dovorli; ekach Unddeachi Moddnni korun ani tantunt vantto gheun, hea Jevnna vorvim ekchar thirailo; Magnneachea jivita vorvim Deva thaim boro sombondh sambhall’lo. Oslea tanchea jivita vorvim Kristi Totvam ximpddot gelim ani tanchem jivit polleun sobar zann Povitr Sobheche vangddim zaunk ap-khuxen fuddem sorlim.

Amcho Zobab

Poileam Kristanvanchem jivit monan dhorun amcheach jivitant bhitor sorum-ia:

a) Dhormdhutanchi Xikovnn: Poilim Kristi Bhavarti Dhormdhutanche xikovnnek thir aslim. Dhormdhutanchi xikovnn mhollear dhormdhutamni porgottloli Jezu Kristachi Bori Khobor. Adhunik kallar, hi khobor amkam torekvar upaiam vorvim Povitr Sobhechea veg-veglleam mollanr porgott zata: Povitr Pustok hi xikovnn gheunk, niallunk ani jieunk ani oxem, amchem khasgi jivit nettounk amkam vhoddantlem vhodd hatiar; Sonvskaranche somarombhnnent bhavart jivo korunk hench Devachem Utor amkam sfurti, Lhan Kristi Somudhai heach Utracho onbhov dusreank vanttunk amkam ek iukt zago. Az dhormdhutanchea zagear Povitr Sobheche vhoddil asat. Povitr Sobhechi porampora monant dhorun, kalla-kallim Kristi jivitak upkarta tosli xikovnn te-i diit asat. Veg-veglleam dakhleam vorvim nove dixen amchim panvlam marunk amkam zaitem ut’tejon mellot asa. Poileam Kristanvachi dekh gheum-ia ani jin’sam-bhasamni amkam melltoli ekuch xikovnn kallzant ballgun dovrun ekchar sambhallunk panvl marum-ia.

b) Bhavponnacho Ektar: Povitr Sobha Apostolik Sobha. ‘Apostl’ mhollear Deva nanvan Devacho sondex diunk ek govai koso pattoilolo monis. Povitr Sobhechea vangddeam modem jivitachi govaiki bhovuch mhotvachi. Hem poile Kristi Sobhen vollkhun ghetlem ani hea sotak bhes bori govaiki diun dusreank mukhar dekhicho foler zali. Haka lagun poilim Kristanvam lokak manovtalim ani sobar zann hea dekhivont jivitak lagun tanchea zomeant bhitor sortalim (D. I. 2: 47). Tanche modem dor eka mon’xa sovem bhav-bhoinnancho rupkar pollevop aslem ani hakach lagun konnank kainch unnem naslem (D. I. 2: 44-45). Az sonvsarant zaitem sudarop dista. Zaiteo vostu ghorabeamni bhitor sorleat. Dusreanchem chintop il’lem-il’lem unnem zalam. Korintache Povitr Sobhe bhaxen apsvarth bhitor sorla. ‘Apunn apnnank Dev somestank’ oslem dhoronn ami apnnailam ani poileam Kristi Bhavarteam modem axil’lea ekcharachea jivitacher dhampnnem ghalam. ‘To katolk nhoi, vo to Kristanv nhoi’ oslem chintop manant golloun ami bhavponn toddlam. Ho atthvoddo bhavponnachea ektarachem mol vollkhun gheun amkam sfurtecho zaum.

c) Unddeachi Moddnni: Emmausachea xisank Unddeache moddnnent Jezu hajir zalo ani Taka tannim vollkholo. Unddeachi Moddnni, Jezun khursar Apnnachich boli kel’leachi khunna. Amkam jivit mellche khatir Jezun Apnnakuch moddlo. Poilea Kristi bhavarteamni ghoram-ghoramni ekthaim zaun Unddeachi Moddnni keli ani ‘hem Mhojea ugddasak korat’ hi Jezuchi adnia jieunk panvl marlem. Unddeache moddnne vorvim Jezuchem jivit ghetlem ani heach jivit sakxi dili. Aiz dor misant ami Unddeachi Moddnni kortanv ani Jezun amchea pasot Apnnakuch moddlo hem sot odhik kholaien nialltanv. Dor Misa Bhettechea xevottak amkam devmuniari oxem mhonnta: ‘Vochun ieiat…” Jem kitem ami somarombhlam tem jieunk pattoita. Misant ami Unddo moddla, jivitant amkanch moddunk pattoita. Jednam ami vgellochar poisaun somestam pasot teag kortanv, soglleanche sevent jiv korchitanv, bhav-bhoinnichea natean usko dhorun tanchea gorzank pavtanv tednam ami amkanch tanche pasot moddtanv. Jednam amche gunn Povitr Sobhechea boreponna pasot korchitanv tednam Povitr Sobhe khatir ami amkanch moddtanv. Jednam somajik porxnnank kalljidarponnan fuddo kortanv ani niti, sota, xanti khatir harpit zatanv tednam ami amkanch moddtanv.

d) Magnnem: Magnnea viret Kristi jivitak orth nam. Magnnem amkam Deva thaim sombondh sambhallunk adar zata kiteak ek bhagevont monis oxem mhunno: ‘Prayer is not just asking favors, it is growing in relationship with God’. Magnnem mhollear Deva kodde hi vo ti vost magop itlench nhoi, magnnem mhollear Deva sombondhan vaddot vochop. Poilea Kristi Bhavarteamni Magnnea vorvim Deva thaim sombhond sambhall’lo. Tim Devmondirant vetalim ani kallzache khuxalkaien ani bholeponnan Devak vakhann’talim (D. I. 2: 46) toxench tim magnneak thir aslim (D. I. 2: 42). Ami khasgi jivitant, kuttumbik jivitant, vaddeant vo Igorjent zaito vell magnneant sartanv. Koslea monan hem amchem magnnem zala kaim. Magnnentlean ami Devak kallzachi bhokti dilea vo utranchi boddboddnni kelea? Povitr Sobhechi Ekvott thiraunk hanvem kitlo vell magnnean sarla? He kaim vichar amchea monant dhorun amchem magnneachem jivit orthabhorit korunk ani tantuntlean Jezuk chikttun ravun jivitantlean bhorpur togtat toslim follam diunk magum-ia.

BHAVARTEANCHIM MAGNNIM

Iadnik: Ami Povitr Sobha! Povitr Sobha Ekcharachi Sobha! Hoch ekchar jieunk ani sambhallunk amkam ani somestank boll magun, amchim magnnim Bapa mukhar haddum-ia.

Zobab: Ekchar Sambhallunk amkam kurpa di, Bapa!

1. Kallokant aslolea lokak ek vhodd uzvadd dixtti poddlo.

Amchea Otmik fuddareamnim uzvaddachem jivit jieun, Jezu Suria-xim soglle porjek oddun haddun ekchar sambhallunk vaurunk magum-ia.

2. Mornnache savllent jietolea somestancher ek uzvadd fanklo

Amchea sorkari fuddareamni kalloki tem pois dovrunk, ani soglli ontor poisaun somestank aplea borea kornneam vorvim uzvaddacheo divtteo zaunk panvl marunk magum-ia.

3. Jivit bodlat Sorginchem Raj lagim pavlam.

Sogllea Kristi bhavarteamni futtincho kallok poisaunk ani Sorginchea Rajeachea porzollan aplem jivit nettounk magum-ia.

4. Tumi ek monachim ani motachim zaun tumche modem sopurnn ekvott vosum

Kristi bhavarteam modem ekvott thiraunk zaitim khatim, vhoddilanchea margdorxonna khal, vaurtat. Tancho vaur sufoll zaunk ani Povitr Sobha ekcharachi Sobha mhonn disun ieunk magum-ia.

Iadnik: Bapa, Ekchar sambhalltolim mon’xam amkam kor. Amkam ekthaita tem sambhallunk ani amkam doxim korta tem poisaunk amkam kurpa di. Teach Krista amchea…….

BHETTOVNNI:

 

Unddo-Soro

Sobar gonv ekthaim dollun ani sobar dakho ekthaim pillun amkam Unddo-Soro mellta. Ekuch Unddo moddun ani he moddnnent bhavponn sambhallun, poileam Kristi bhavarteamni Ektar ballgun dovorlo. Soglleam Kristanvam modem ekvott vosunk ani to sambhallunk, ekvott khunnaitoleam heam danam vorvim, amcho anvddo Bapak bhettoum-ia.

AMCHEA BAPA

Ami sogllim ekach Bapachim bhurgim mhonn vollkhun gheun, Jezu xikoil’lem magnnem mhonnum-ia.

XEVOTTAK:

 

Kristi Ekvotta khatir magunk ani ho ekvott jivitantlean dakholl, vochun ieiat ……………

ATTHVODDEACHEA DOR EKA DISAK VACHPAM ANI NIALL

 

POILO DIS

 

(18. 01.2011)

Vixoi:  Povitr Sobheche Vangddi Ami, Kristi Totvank Sakxi dium-ia!

Vachpam: Heb 6: 10-20; Str 110:  1-2.  4-5. 9.  10c; Mk 2: 23-28.

Niall: Juze Vaz Kristacho pattlavdar koso Povitr Sobhent aplem apovnnem sopurnnayen jieunk vavurlo. Povitr Sobhecho niz vangddi koso aple hat-paim zhoroun, tannem  nisvarthiponnim mon’xanchi seva-chakri keli. Kanarant Povitr Sobhechea sostolea vangddeanchea moga pasot, Juze Vazan Padroado ani Propaganda – hanchê modem sondhan kelem.  Sri Lankent piddapidd bhogtolea Katolkancho bhavarth mozbut korunk taka kallzant thaun khuxi asli. Dekhunuch sogllea addkhollincher zoit melloun, to tea desant pavlo. Apnnak favo zalolem bhavarthachem dennem dusreankui porgott korunk Juze Vazacho vhodd husko zalo ani hem sopon xarti pavounk, uktea pãyamni cholun, to ganv-ganvamni bhonvlo. Povitr Sobhent aslolo sogllê torecho vegllochar sompoun ekchar rochun haddunk dor eka vangddeachem karya. Povitr Sobhechea vaurant ani Povitr Sobhecho vangddi koso jieunk Juze Vaz dor eka Kristi bhavartheak ek vhodd dekh!

Povitr Sobha mhollear fatranchi imarot nhoi, bhogor jiveam fatranchem ek okhondd mondir. Thoim mon’xak kherit man ani mol asa. Hench sot aichem Xubhvortoman amche nodrek haddta. Kaideam poros monis jinn kitli molachi tem Jezu spoxtt korta. Devachea Nanvacho man rakhunk borem ximpddaitolea Povitr Sobhechea vangddeacher Sorvespor Dev visor ghalina punn taka bhasail’lem daiz favo korta mhonn aichem poilem vachop amkam ugddas korta. Zo monis bhorvanso dhorun Povitr Sobhent aplem kam korta to doriant nangrachea adaran surokxit urtolea hoddea sarko!

Povitr Snana vorvim ami Povitr Sobheche vangddi. Povitr Sobhek sobar pautt eke imarotik sor kel’li disun ieta. ‘Tumi Devan bandhlolem Ghor’ – ho sondex porgottun Bhagevont Paulu Povitr Sobhent dor eka vangddeak axil’lea unchamolachea vauracho ugddas korta (1 Kor 3: 9). Jednam ami mogan jietanv, eka-mekak adar ditanv, hurben vaurtanv, bhorvanxeachi kitt zollti dovortanv, mon’xak monisponnacho man ditanv tednam, ‘Ami Povitr Sobha’ – hem sot ami vollkhun ghetanv ani Povitr Sobha girest kortanv. Osleach monan Povitr Snan ghetil’lea dor ek vangddean vaurunk magum-ia ani amche voten he proitn fuddem vhorum-ia.

DUSRO DIS

 

(19.01.2011)

Vixoi: Iadnikponn Jieum-ia, Kristi Totvank Sakxi Dium-ia!.

Vachpam: Hebr 7: 1-3. 15-17; Str 109: 1. 2. 3. 4; Mk 3: 1-6.

Niall: Sri Lankent, Tamil ani Sinhali - hea don bhasam sombondim aslolea zatinchea loka modem kosleô maramari ani zhuzam chol’leant tem ami zannanv. Juze Vazachea kallarui heô donui bhaxê-zati asleô, punn tankam ektthaim korun, tannem ek niti-xantichi Sobha ghoddun haddli. Koslich ontor korinastana, donui zomeanchea lokanchi mogan tannem seva keli. Ek iadnik mon’xam modem pul bandhta. Oslem aplem iadniki apovnnem bhes borem to jielo.

Aichem poilem vachop Melkizedekachem iadnikponn amche nodrek haddta. Zorui tachea purvonzachi khobor mellonam toruiponn to ek iadnik hem sot Hebrevank boroil’le chittint ruzu zata. Punn Melkizedeka sarko anink ek iadnik asa; To ovinaxi bollan iadnik zalo. Tachem iadnikponn soron veta toslem nhoi, punn sasnnak togta toslem. Toch to Jezu! Aplem iadniki muniarponn fuddem vhortana, Jezun Deva ani mon’xa modem sondhan kelem. Mon’xak Deva thaim pavoilo ani Devak mon’xam modem hajir kelo. Aichea Xubhovortmanant Jezu har zal’leak pekovnni dita ani he toren taka Deva thaim pavoita kiteak tea kallar pidda patkacho foll oxem somzotalim, ani zo monis patkant jieta to Deva thaim sombondh toddta oxem-i mon aslem.

Povitr Snana vorvim amkam Jezuchea tripett muniarponnant vantto mell’la. Hantlem ek muniarponn mhollear Iadniki muniarponn. Ek iadnik mhollear Deva ani mon’xa modem pul bandhpi. Hea muniarponnachi ami zag gheum-ia. Jivitachea veg-veglle poristhiti modem Devak mon’xank dium-ia: Koxttovtoleank buzvonn ditanv tednam, bharan cheploleank unch ubartanv tednam, eksurank sangat ditanv tednam ami Devak mon’xa modem hajir kortanv. Toxench iadnik koxim amchem karia mon’xak Deva-xim oddun haddunk: amchea bhavartak sakxi ditanv tednam, jivitant Kristi Totvam apnnaitanv tednam, dusream mukhar bore dekhiche ani uzvaddache foler zatanv tednam ami mon’xak Deva-xim pavoitoli vatt ukti kortanv. Amchem iadniki muniarponn favo te porim jieun Deva ani mon’xa modem sondhan kortolim hatiaram zaunk vaurum-ia.

TISRO DIS

(20. 01. 2011)

Vixoi: Bhavartan  kel’lea Magnnea vorvim, Kristi Totvank Sakxi Dium-ia!

Vachpam: Hebr 7: 25  -  8:  6; Str 39:  7-8a. 8b-9. 10. 17; Mk 3:  7-12.

Niall: Juze Vazachea kuttumbant dispott’ttim magnnem kednanch chukonaslem. Sokallim uttun, sogllim ektthaim magnnem kortalim ani, thoddo vell niall korun, disachea vavrak survat ditalim. Niamit Povitr Sobheche Sonvskar ghevop ani Krista Purana-velim ani Santanchea jivita voir vachpam korop, hea ghorabeant khub mhotvachem aslem. Oslea vatavoronnant magnneacho mog Juze Vazachea kallzant lhanuch astana riglo. Santanchem jivit vachop, khasgi magnneant zaito vell sarop, magnnem korunk dusreank uskavop, vatter ieta-vetana porian magnnea vorvim Deva thaim sombond zhoddop, Juze Vazachea jivitacho ek gorjecho bhag zal’lo.

Aichem Xubhvortoman amkam xikoita toxem, Jezu pattlean zaito lok vetalo; To sobar lokak borim kori dekhun, vaittakaram aslim titlim-i Taka hat launk Tacher poddtalim; devchar porian Tachea paiam poddun huel martale. Hem zalem tanchem magnnem! Bhavartan apnnaxim ietoleank Jezun bore bholaikechem dennem dilem. Aichem poilem vachop sangta te bhaxen jim Deva sovem vochunk sodtat tankam To taronn diunk sokta kiteak tanche khatir Deva mukhar vinonti korunk To sasnnak jivo asa.

Ek boroupi oxem mhonntalo: “It is better in prayer to have a heart without words, than words without a heart”. Jednam magnneant kalliz asta, tednam tantunt bhavart asta ani bhavartan kel’lea magnneak Dev udarponnan zobab dita. Poilim Kristi bhavarti magnneant thir aslim. Devmondirant ani ghoramni ekthaim zaun bhavartan magnnem kortalim. Magnneant bhavart gorjecho; bhavart naxil’lem magnnem pokem ani polkem. Bhavartan kel’lea magnnea vorvim, Kristi Totvank sakxi dium-ia.

CHOVTO DIS

 

(21. 01. 2011)

Vixoi: Bhavponnacho Ektar Sambhallun, Kristi Totvank Sakxi dium-ia

Vachpam: Heb 8, 6-13; Str 84: 8. 10. 11-12. 13-14; Mk 3: 13-19.

Niall: Mungllurant ganv-ganvamni lokachi seva kortana, sanjecho Juze Vaz piddent koxttovtoleanchea ghoramni vochun, tanche ghai dhutalo, vokhot laun te bandtalo ani tankam buzvonn ani ghottai ditalo.  Adlea Gõyam, Khuris Milagr dongrar, konn nasloleancho poramos korchê khatir tannem ek ghor bandlem ani, aplea sangati padrim borabor, tanchi lhanvik seva keli. Sri Lankent vosgachi pidda poddli tednam, tannem sostoleam mon’xam sovem xim’-mer naslolo usko dakhoilo. Tea kallar, konnak vosug ailem zalear, rogtache sombond pollenastana, sogllo lok piddevontank ranant soddtalo. Juze Vaz ranantlean tankam sodunk vetalo ani maiemogan tanchi niga gheun, tankam portun monisponnacho man dilo. Pez randun ani mathear pejecho buddkulo gheun, ranamni ani ghoramni vochun, piddestank tannem pez vaddli. Soglle voiz ani khas Raza porian pollun gel’le, punn Juze Vazan, fattim ravun, ek voros odikuch, ek bapuy, voiz, guru, randpi ani pedo koso dukhi-khontik sampoddloleanchi seva keli, ani tanche sovem bhav-bhoinnnancho rupkar polleun, bhavponnacho ektar sambhall’lo.

Jezun bara zannank vinchun kaddle ani tancho ek somudhai ghoddun haddlo. Tannem tankam Apnna borim asche khatir vinchun kaddle. Jezu borim asop, mhonnge, bhavponnachea ektaran jievop. Toxench Jezun tankam borabor akarle. Aichem poilem vachop  konn porim Devan ghoddun haddil’lo somudhai Izrael porjen moddlo ani Korarak ovisvaxi zaun ektar toddlo tem dakhoun dita.

Poilea Kristi bhavarteamni bhavponnachea ektarachem mol vollkhun ghetlem ani eka-mekachea gorzank pavun, kornneantlean bhavponnachea ektarak sakxi dili. Povitr Sobhent Bhavponnacho ektar - hem totv aiz bhovuch mhotvachem. Aiz veg-vegllea karannank lagun Kristanvam modem vegllochar ani futti! Povitr Sobhechem soimb ani khaxelponn mhollear ekchar! Poilea Kristanvam bhaxen soglli ontor pois dovrun Bhavponnacho Ektar jieunk ani kornneantlean to dakhounk panvl marum-ia.

PANCHVO DIS

(22. 01. 2011)

Vixoi: Unddea Moddnent Bhag Gheun, Kristi Totvank Sakxi dium-ia!

Vachpam: Heb 9: 2-3. 11-14; Str 46: 2-3. 6-7. 8-9; Mk 3: 20-21.

Niall: Sonvskaram vorvim Devachê kurpechi zhôr vhanvta. Hi zhôr porjek ukti korisor Juze Vazak thar naslo. Dekhunuch, to lokak ektthaim kortalo ani provochona vorvim Katolk dhormachi ani sonvskaranchi khôl vollôk tankam to ditalo. Misachi bhett somarombun tankam Komunhanv vantt’talo. Toxench, Kalvini ganvamni Misachi bhett korunk taka soêg naslo zalear, aplem rup bodlun, sonvskarlolo unddo lipoun vhorun, gupit svatancher, vo Kristanvanchea ghoramni, Katolkank zomoun, Komunhanv ditalo. 

Aichem poilem vachop Devmondirachea Povitr Sthanachi khobor sangta ani Devak bhettoilolea unddeachea bolidanacho toxench menddreachea rogtacho ugddas korta. Punn Jezuchea ienneavelim, menddreachem rogot nhoi punn Aplench rogot gheun Jezu Bhov Povitr Sthanant bhitor sorlo mhonn tea fuddem aichem poilem vachop sangta. Tachea rogtan ami xud’dh nirmoll zatanv. Aichea Xubhvortomanant Jezuchem dhean-mon koslea jevnnacher aslem tem amkam disun ieta; soron veta tem jevonn gheunk taka fursot nasli kiteak tachem jevonn-khann mhollear Bapachi khuxi.

Dor Misant Jezu Apnnachech Mas-Rogot amkam dita. Unddeache Moddnnent bhag gheun poilim Kristi bhavarti Jezuchea jivan vaddot gelim. Ekach Unddeant ami vantto ghetanv mhonntoch, ami ekuch kudd zatanv. Misa Bhettent jin’osvar vostum vorvim ami amcho ekchar dakholl kortanv: Ekthaim bosun, borabor zobab diun vo gaion korun, eka-meka sovem sondhan korun, ekuch otmik jevonn gheun, adi. Misa Bhettentlean Jezuk bhogum-ia; amkanch moddun, tachech jivit dusreank vanttum-ia.

SOVO DIS

(23. 01. 2011)

Vixoi: Ekmonachim Zaun, Kristi Totvank Sakxi Dium-ia

Vachpam: Is 8:  23b  - 9: 3; Str 26:  1. 4. 13-14; 1 Cor 1: 10-13. 17; Mt 4: 12-23

Niall: Sri Lankent aplem muniarponn choloitanam, ek Bud’dhi odhikari Juze Vazak khub tras ditalo. Hea mon’xak vosgachi pidda lagli tednam, sogllim ghorchim taka soddun gelim. Hi khobor kollona fuddem, aplo dusman vo to vegllea dhormacho hem pollenastana, Juze Vazan fikir gheu, tacho poramos kelo. Juze Vazachê doiall kornnek lagun to boro zalo ani tannem bhogsonnem magun, Katolk dhorm apnnailo.

Aichem Dusrem Vachop Korintache Sobhechem chitr amche nodre mukhar haddta. He Sobhent zaito vegllochar also. Veg-veglleam fuddareanchi pang dhorun Kristachim pattlavdaram bhed-bhav korun jietalim. Paulu tankam koddok xiddkavnni dita ani tanche lagim porathun magta: “tumche modem futti sompoun, ekmotan tumi ulounchem; tumi eka monachim ani eka motachim zaun, tumchem modem sopurnn ekvott vosum”. Tea fuddem ho ekchar kitea ani konna pasot tem Paulu bhes borem iskuttaun sangta: “Kristachea nanvan ami Snan ghetlam mhonntoch ami Kristachim. Ani ekloch amcho Somi zalear amche modem futti asunk zainant kiteak Kristache vantte korunk zainant”.

Az amchea ghorabeant, vaddeant, firgojent vo somazant lhan-xea karannank lagun vegllochar disun ieta. Ghorabeant somijikai, sosnnikai ani bhogsonnem unnem zaun kitleanch ghorabeanchi durdoxea zalea. Bhattam-bhensank lagun vo purvonzachea purvil’leam kestanvank vo goir somozak lagun xezaream modem kitlinch vorsam uloinastanam ravop polleunk mellta, kaim firgoz-sonstham modem zati-katicho vegllochar disun ieta. Somazant oxir monache monis khott’teo xikovnneo posraun, dhormam ani mon’xam modem ekchar sambhallcho soddun, sobar pautt futtinchim biam vompit asat. Futti sompoun, ekmot vaddoum-ia; ek monachim zaun, Kristi Totvank sakxi dium-ia.

SATVO DIS

 

(24. 01. 2011)

Vixoi: Ekameka Sovem Borem Polleun, Kristi Totvank Sakxi Dium-ia!

Vachpam: Heb 9: 15. 24-28; Str  97: 1. 2-3ab. 3cd-4. 5-6; Mk 3: 22-30.

Niall: Juze Vazachea kallar Sri Lankent sobar dhorm asle. Dekhik Bud’dhi, Musolman, Hindu, Kalvini ani Katolk. Tanchê modem sonvad korunk tannem fuddakar ghetlo ani tanche sovem bore aslem tem vollkhun ghetlem. Dexi chalink ani sonvskrutayank tannem man dilo ani tantleô boreô chali-riti Katolk dhormant bhitor kaddleô. Juze Vazan apli - mhonnge Gõychi - bhas ani chali-riti vhorun pordexi lokancher thapleô nant. Portench zalear to apunnuch zaum Tamil zaum Sinhali bhasô xiklo ani tanchê sonvskrutayentlean Katolk dhorm tankam porgottlo. Oxem korun, tacho vavr follvont zalo. Tanchea dexi songitacher sevadhormik gitam bosoilint ani tanchea dexi vazontrancho upeog korun tankam prarthon korunk xikoilem ani hea porim tanchi ek dexi Povitr Sobha utpon’ keli. Oxem Juze Vazan dusrea dhormant vo sonskrutaient borem aslem tem pollelem ani tachi opurbai keli.

Aichea Xubhvortomant Jezu devchar kaddta ani Jeruzaleak thaun ailole dhormxastri tache vixim oxem mhonntat: “Tacher Beelzebul bosla ani devcharanchea pordhana udexim to devchar kaddta”. Jezu vorvim jem boreponn mon’xank mellta tachi tust korche bodlek, he monis Jezucher gharannim ghaltat; taka kosak launk proitn kortat. Dusre vatten, Jezu konnachich porva korinastana mon’xam sovem Devacho put vo dhuv polleta ani tankam devcharachea fasantlim soddoun novean monisponn jieunk mekllik dita. 

Hea Atthvoddeant ami Kristi Ekvotta pasot magot aileanv. Aicho vixoi dusream Kristi bhavarteam modem kitem borem asa tem xikunk ani apnnaunk amche mukhar avhan manddta. Amchea Katolk dhormachim sotam dusreank vanttunk amkam apoita. Kaim pautt dusream bhavarteank kikont korchi tallnni amchea jivitant ieum ieta. Osle poristhitint, dusream bhavarteam thaim somarombham somoiar vo gorje akanta somoiar bore monisponnache sombhondh sambhallunk ani tanchim borim mul’leam uklun dovrunk chant marum-ia.

ATTVO DIS

(25. 01. 2011)

Vixoi: Niz Govaike Vorvim, Kristi Totvank Sakxi Dium-ia!

Vachpam: D. I.  22:  3-16; Str  116:  1. 2; Mk 16:  15-18.

Niall: Juze Vaz Katolk bhavarthacho vhodd rakonndar. Sri Lankent ani Mungllurant kaim lok, bhavarth soddun, dusrea dhormik svatancher vochunk laglole. Zaitim bhurgim Katolk bhavartha viret vaddlolim. Heam sanddlolea xellianchi seva korunk Juze Vazan aplem sogllem jivit zoroilem. Padri koso ukteponnim bhonvunk zainaslem dekhun, tannem coolie-cho bhes apnnailo ani Jaffna gelo. Ier veg-veglle bhes apnnaun, ganv-ganvamni bhonvun, tannem lokanchi seva keli. Bhavartha pasot bondkhonn pasun bhogli. Bondkhonnint astana to Sin’hali bhas xiklo ani, bondkhonnintlo sutt’toch, aplo vavr novean korunk laglo. Sumar dha vorsam bhor tannem ekleanuch, akho Sri Lankecho zunvo bhonvun, tea lokachi seva keli ani Niz govaike vorvim sanddlolea xelliancho Katolk bhavarth ghott kelo. 

Aicho sevadhorm amkam Pauluche Mon-Bodolnnecho ugddas korta. Kristanvank piddapidd diupi Paulu ek pautt Jivont Jezuchea onbhovan bhorlo mhonntoch Tachoch niz govai zalo. Krista bhogor tannem ani dusrem kaim ek porgottlem nam punn fokt Kristak (1 Kor 1: 23). Aplea jivitantlean tannem Jezuk dusreank dilo: “Jietam to hanv nhoi, punn Krist mhoje sovem jieta” (Gal 2: 20). Toxench Kristachea pattlavdaranim, Kristachem mon apnnaunchem mhonn tannem adesh dilo (Fil 2: 5). Sorgar choddun veche adhim Jezun Aplea xisank Bori Khobor porgottchem kherit karia dilem.

Povitr Snana vorvim ami Kristache Niz govai kiteak Povitr Snana vorvim amkam  KRIST-HANV - hem nanv poddlam. Monant borim chintnam golloun, thonddan bore sobd ucharun, boream kornneamnim jivit nettoun toxench soglleank ek sarkim vengoun ami amchea dhormache niz ani bollvont govai zatanv. Hoch zaum-di amchea kallzacho anvddo.

THE WEEK OF PRAYER FOR CHRISTIAN UNITY

 

1.THEME of 2011: A REFLECTION

One in the Apostles’ Teaching, Fellowship, Breaking of Bread and Prayer

(Acts 2:42)

Two thousand years ago, the first disciples of Christ gathered in Jerusalem experienced the outpouring of the Holy Spirit at Pentecost, and were joined together in unity as the body of Christ. In that event, Christians of every time and place see their origin as a community of the faithful, called together to proclaim Jesus Christ as Lord and Saviour. Although that earliest Jerusalem church experienced difficulties, both externally and internally, its members persevered in faithfulness and fellowship, in breaking bread and prayers. It is not difficult to see how the situation of the first Christians in the Holy City mirrors that of the church in Jerusalem today. The current community experiences many of the joys and sorrows of the early church; its injustice and inequality, and its divisions, but also its faithful perseverance, and recognition of a wider unity among Christians.

The churches in Jerusalem today offer us a vision of what it means to strive for unity, even amid great problems. They show us that the call to unity can be more than mere words, and indeed that it can point us toward a future where we anticipate and help build the heavenly Jerusalem. Realism is required to make reality of such a vision. The responsibility for our divisions lies with us; they are the results of our own actions. We need to change our prayer, asking God to change us so that we may actively work for unity. We are ready enough to pray for unity, but that can become a substitute for action to bring it about. Is it possible that we ourselves are blocking the Holy Spirit because we are the obstacles to unity; that our own hubris prevents unity?

The call for unity this year comes to churches all over the world from Jerusalem, the mother church. Mindful of its own divisions and its own need to do more for the unity of the Body of Christ, the churches in Jerusalem calls all Christians to rediscover the values that bound together the early Christian community in Jerusalem, when they devoted themselves to the Apostles’ teaching and fellowship, to the breaking of bread and the prayers. This is the challenge before us. The Christians of Jerusalem call upon their brothers and sisters to make this week of prayer an occasion for a renewed commitment to work for a genuine ecumenism, grounded in the experience of the early Church.

The 2011 prayers for the Week of Prayer for Christian Unity have been prepared by Christians in Jerusalem, who chose as a theme Acts 2:42, ‘They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.’ This theme is a call back to the origins of the first church in Jerusalem; it is a call for inspiration and renewal, a return to the essentials of the faith; it is a call to remember the time when the church was still one. Within this theme four elements are presented which were marks of the early Christian community, and which are essential to the life of the Christian Community wherever it exists. Firstly, the Word was passed on by the apostles. Secondly, fellowship (koinonia) was an important mark of the early believers whenever they met together. A third mark of the early Church was the celebration of the Eucharist (the ‘breaking of the bread’), remembering the New Covenant which Jesus has enacted in his suffering, death and resurrection. The fourth aspect is the offering of constant prayer. These four elements are the pillars of the life of the church, and of its unity. The Christian Community in the Holy Land wishes to give prominence to these basic essentials as it raises its prayers to God for the unity and vitality of the church throughout the world. The Christians of Jerusalem invite their sisters and brothers around the world to join them in prayer as they struggle for justice, peace and prosperity for all people of the land.

There is a journey of faith that can be discerned in the themes of the eight days. From its first beginnings in the upper room, the early Christian community experiences the outpouring of the Holy Spirit, enabling it to grow in faith and unity, in prayer and in action, so that it truly becomes a community of the Resurrection, united with Christ in his victory over all that divides us from each other and from him. The church in Jerusalem then itself becomes a beacon of hope, a foretaste of the heavenly Jerusalem, called to reconcile not just our churches but all peoples. This journey is guided by the Holy Spirit, who brings the early Christians to the knowledge of the truth about Jesus Christ, and who fills the early Church with signs and wonders, to the amazement of many. As they continue their journey, the Christians of Jerusalem gather with devotion to listen to the Word of God set forth in the apostles’ teaching, and come together in fellowship to celebrate their faith in sacrament and prayer. Filled with the power and hope of the Resurrection, the community celebrates its certain victory over sin and death, so that it has the courage and vision to be itself a tool of reconciliation, inspiring and challenging all people to overcome the divisions and injustice that oppress them.

Day 1 sets forth the background to the mother church of Jerusalem, making clear its continuity with the church throughout the world today. It reminds us of the courage of the early church as it boldly witnessed to the truth, just as we today need to work for justice in Jerusalem, and in the rest of the world.

Day 2 recalls that the first community united at Pentecost contained within itself many diverse origins, just as the church in Jerusalem today represents a rich diversity of Christian traditions. Our challenge today is to achieve greater visible unity in ways that embrace our differences and traditions.

Day 3 looks at the first essential element of unity; the Word of God delivered through the teaching of the apostles. The church in Jerusalem reminds us that, whatever our divisions, these teachings urge us to devote ourselves in love to each other, and in faithfulness to the one body which is the church.

Day 4 emphasizes Sharing as the second expression of unity. Just as the early Christians held all things in common, the Church in Jerusalem calls upon all brothers and sisters in the church to share goods and burdens with glad and generous hearts, so that nobody stays in need.

Day 5 expresses the third element of unity; the Breaking of the Bread, which joins us in hope. Our unity goes beyond Holy Communion; it must include a right attitude towards ethical living, the human person and the whole community. The Jerusalem church urges Christians to unite in “the breaking of bread” today, because a divided church cannot speak out with authority on issues of Justice and Peace.

Day 6 presents the fourth mark of unity; with the church in Jerusalem, we draw strength from spending time in prayer. Specifically, the Lord’s Prayer calls all of us in Jerusalem and throughout the world, the weak and the mighty, to work together for justice, peace and unity that God’s Kingdom may come.

Day 7 takes us beyond the four elements of unity, as the Jerusalem church joyfully proclaims the Resurrection even while it bears the pain of the Cross. The Resurrection of Jesus is for Christians in Jerusalem today hope and strength that enables them to remain constant in their witness, working for freedom and peace in the City of Peace.

Day 8 concludes the journey with a call from the Jerusalem churches to the wider service of reconciliation. Even if Christians achieve unity among themselves, their work is not done, for they need to reconcile themselves with others. In the Jerusalem context this means Palestinian and Israeli; in other communities, Christians are challenged to seek justice and reconciliation in their own context.

The theme of each day has therefore been chosen not only to recall for us of the history of the early church, but also to bring to mind the experiences of Christians in Jerusalem today, and to invite us all to reflect upon how we may bring that experience into the lives of our local Christian communities.

During this journey of eight days, the Christians of Jerusalem invite us to proclaim and bear witness that Unity - in its fullest sense of faithfulness to the Apostles’ teachings and fellowship, to the breaking of bread, and the prayers - will enable us together to overcome evil, not just in Jerusalem, but throughout the world.

2.REFLECTIONS AND PRAYERS DURING THE OCTAVE

 

Day 1

 

Theme: The Church in Jerusalem

Readings: 

Joel 2:21-22, 28-29 I will pour out my spirit on all flesh

Psalm 46 God is in the midst of the city

Acts 2:1-12 When the day of Pentecost had come

John 14:15-21 This is the spirit of truth

Commentary:

The journey of this Week of Prayer for Christian Unity begins in Jerusalem on the day of Pentecost, at the beginning of the Church’s own journey. 

The theme of this week is “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The “they” is the earliest Church of Jerusalem born on the day of the Pentecost when the Advocate, the Spirit of truth descended upon the first believers, as promised by God through the prophet the Joel, and by the Lord Jesus on the night before his suffering and death. All who live in continuity with the day of Pentecost live in continuity with the earliest Church of Jerusalem with it leader St James. This church is the mother church of us all. It provides the image or icon of the Christian unity for which we pray this week. 

According to an ancient eastern tradition, the succession of the church comes through continuity with the first Christian community of Jerusalem. The Church of Jerusalem in apostolic times is linked with the heavenly Church of Jerusalem, which in turn becomes the icon of all Christian churches. The sign of continuity with the Church of Jerusalem for all the churches is maintaining the “marks” of the first Christian community through our devotion to the “apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” 

The present Church of Jerusalem lives in continuity with the apostolic Church of Jerusalem particularly in its costly witness to the truth. Its witness to the gospel and its struggles against inequality and injustice reminds us that prayer for Christian unity is inseparable from prayer for peace and justice.

Prayer: 

 

Almighty and Merciful God, with great power you gathered together the first Christians in the city of Jerusalem, through the gift of the Holy Spirit, defying the earthly power of the Roman empire. Grant that, like this first church in Jerusalem, we may come together to be bold in preaching and living the good news of reconciliation and peace, wherever there is inequality and injustice. We pray in the name of Jesus Christ, who liberates us from the bondage of sin and death. Amen.

 Day 2

 

Theme: Many Members in One Body

Readings:  

Isaiah 55:1-4 Come to the waters

Psalm 85:8-13 Surely salvation is at hand

1 Corinthians 12:12-27 For in one Spirit we were all baptized into one body

John 15:1-13 I am the true vine

Commentary:

 

The Church of Jerusalem in the Acts of the Apostles is the model of the unity we seek today. As such, it reminds us that prayer for Christian unity cannot be for uniformity, because unity from the beginning has been characterized by rich diversity. The Church of Jerusalem is the model or icon of unity in diversity. 

The narrative of Pentecost in the Book of Acts’ tells us that there were represented in Jerusalem on that day all the languages and cultures of the ancient Mediterranean world and beyond, people who heard the gospel in their diverse languages, and who through the preaching of Peter were united to each other in repentance, in the waters of baptism, and through the outpouring of the Holy Spirit. Or, as St Paul would later write, “For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.” It is not a uniform community of the likeminded, culturally and linguistically united people who were one in the apostles’ teaching and fellowship, but a richly diverse community, whose differences could easily erupt into controversy. Such was the case between the Hellenists and the Hebrew Christians over the neglect of the Greek widows, as St Luke relates in Acts 6.1. And yet the Jerusalem church was at unity within itself, and one with the Risen Lord who says “I am the vine, you are the branches. Those who abide in me and I in them bear much fruit.” 

Rich diversity characterizes the churches in Jerusalem to this day, as it does around the world. It can easily erupt into controversy in Jerusalem, accentuated by the current hostile political climate. But like the earliest Jerusalem church, Christians in Jerusalem today remind us that we are many members of one body, a unity in diversity. Ancient traditions teach us that diversity and unity exist in the heavenly Jerusalem. They remind us that difference and diversity are not the same as division and disunity, and that the Christian unity for which we pray always preserves authentic diversity. 

Prayer:

 

God, from whom all life flows in its rich diversity, you call your Church as the Body of Christ to be united in love. May we learn more deeply our unity in diversity, and strive to work together to preach, and build up the Kingdom of your abundant love to all, while accompanying each other in each place, and in all places. May we always be mindful of Christ as the source of our life together. We pray in the unity of the Spirit. Amen.

 Day 3

 

Theme: Devotion to the Apostles’ Teaching Unites Us

Readings:  

Isaiah 51:4-8 Listen to me, my people

Psalm 119:105-112 Your word is a lamp to my feet

Romans 1:15-17 Eagerness to proclaim the gospel

John 17:6-19 I have made your name known

Commentary:

 

The Church of Jerusalem in the Acts of the Apostles was united in its devotion to the apostles’ teaching, despite the great diversity of language and culture amongst its members. The apostles’ teaching is their witness to the life, teaching, ministry, death and resurrection of the Lord Jesus. Their teaching is what St Paul simply calls “the gospel.” The apostles’ teaching, as exemplified by St Peter’s preaching in Jerusalem on the day of Pentecost. In his use of the prophet Joel, he connects the Church with the biblical story of the people of God, drawing us into the narrative that begins in creation itself. 

Despite divisions the Word of God gathers and unites us. The apostles’ teaching, the good news in all its fullness, was at the centre of unity in diversity of the first Church of Jerusalem. Christians in Jerusalem remind us today that it is not simply the “apostles’ teaching” that the united earliest church, but devotion to that teaching. Such devotion is reflected in St Paul identifying the gospel as “the power of God for salvation.” 

The prophet Isaiah reminds us that God’s teaching is inseparable from God’s “justice for a light to the peoples.” Or, as the psalmist prays, “Your word is a lamp to my feet and a light to my path. Your decrees are my heritage forever; they are the joy of my heart.” 

Prayer: 

 

God of Light, we give you thanks for the revelation of your truth in Jesus Christ, your Living Word, which we have received through the apostles’ teaching, first heard at Jerusalem. May your Holy Spirit continue to sanctify us in the truth of your Son, so that united in Him we may grow in devotion to the Word, and together serve your Kingdom in humility and love. In Christ’s name we pray. Amen.

Day 4

 

Theme: Sharing, an Expression of Our Unity

Readings:  

Isaiah 58:6-10 Is it not to share your bread with the hungry

Psalm 37:1-11 Trust in the Lord and do good

Acts 4:32-37 Everything they owned was held in common

Matthew 6:25-34 Strive first for the kingdom of God

Commentary:

 

The sign of continuity with the apostolic Church of Jerusalem is “devotion to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The Church of Jerusalem today, however, recalls to us the practical consequences of such devotion - sharing. The Acts of the Apostles states simply that “All who believed were together and had all things in common; they would sell their possessions and goods and distribute to all, as any had need” (Acts 2.44-45). Today’s reading from the Book of Acts links such radical sharing with the powerful apostolic “testimony to the resurrection of the Lord Jesus, and great grace was upon them all.” The later Imperial Roman persecutors of the Church would note with certain accuracy: “see how they love one another.”

Such a sharing of resources characterizes the life of Christian people in Jerusalem today. It is a sign of their continuity with the first Christians; it is a sign and a challenge to all the churches. It links proclamation of the Gospel, the celebration of the Eucharist and the fellowship (or communion) of the Christian community with radical equality and justice for all. In so far as such sharing is a testimony to the resurrection of the Lord Jesus, and a sign of continuity with the apostolic Church of Jerusalem, it is equally a sign of our unity with one another. 

There are many ways of sharing. There is the radical sharing of the apostolic church where nobody was left in need. There is the sharing of one another’s burdens, struggles, pain and suffering. There is the sharing in one another’s joys and achievements, blessings and healing. There is also the sharing of gifts and insights from one church tradition to another even in our separation from another, an “ecumenical exchange of gifts.” Such generous sharing is a practical consequence of our devotion to the apostles’ teaching and fellowship; it is a consequence of our prayer for Christian unity.

Prayer

 

God of Justice, your giving is without bounds. We thank you that you have given what we need, so that all may be fed, clothed and housed. Guard us from the selfish sin of hoarding, and inspire us to be instruments of love, sharing all that you give us, as a witness to your generosity and justice. As followers of Christ, lead us to act together in places of want: where families are driven from their homes, where the vulnerable suffer at the hands of the powerful, where poverty and unemployment destroy lives. We pray in the name of Jesus, in the unity of the Holy Spirit. Amen.

 Day 5

 

Theme: Breaking the Bread in Hope

Readings:  

Exodus 16: 13b-21a It is the bread the Lord has given you to eat

Psalm:116: 12-14.16-18 I will offer to you a thanksgiving sacrifice

1 Corinthians 11:17-18.23-26 Do this in remembrance of me

John 6:53-58 This is the bread that came down from heaven...

Commentary:

 

From the first Church at Jerusalem until now, the ‘breaking of bread’ has been a central act for Christians. For the Christians of Jerusalem today, the sharing of bread traditionally speaks of friendship, forgiveness and commitment to the other. We are challenged in this breaking of bread to seek a unity that can speak prophetically to a world of divisions. This is the world by which we have all, in different ways, been shaped. In the breaking of bread Christians are formed anew for the prophetic message of hope for all humankind. 

Today we, too, break bread ‘with glad and generous hearts’; but we also experience, at each celebration of the Eucharist, a painful reminder of our disunity. On this fifth day of the Week of Prayer, the Christians of Jerusalem gather in the Upper Room, the place of the Last Supper. Here, whilst they do not celebrate the Eucharist, they break bread in hope.

We learn this hope in the ways God reaches out to us in the wilderness of our own discontent. Exodus relates how God responds to the grumbling of the people he has liberated, by providing them with what they need - no more, and no less. The manna in the desert is a gift of God, not to be hoarded, nor even fully understood. It is, as our Psalm celebrates, a moment which calls simply for thanksgiving - for God ‘has loosened our bonds’. 

What St. Paul recognises is that to break the bread means not only to celebrate the Eucharist, but to be a Eucharistic people - to become Christ’s Body in the world. This short reading stands, in its context (1 Cor 10 - 11) as a reminder of how the Christian community is to live: in communion in Christ, determining right behaviour in a difficult worldly context, guided by the reality of our life in Him. We live “in remembrance of him.” 

As a people of the breaking of bread, we are a people of eternal life - life in its fullness - as the reading from St. John teaches us. Our celebration of Eucharist challenges us to reflect on how such an abundant gift of life is expressed day to day as we live in hope as well as in difficulties. In spite of the daily challenges for the Christians in Jerusalem, they witness to how it is possible to rejoice in hope.

Prayer:

 

God of Hope, we praise you for your gift to us of the Lord’s Supper, where, in the Spirit, we continue to meet your Son Jesus Christ, the living bread from heaven. Forgive our unworthiness of this great gift - our living in factions, our collusion with inequalities, our complacency in separation. Lord, we pray that you will hasten the day when your whole church together shares the breaking of the bread, and that, as we wait for that day, we may learn more deeply to be a people formed by the Eucharist for service to the world. We pray in Jesus’ name. Amen.

Day 6

 

Theme: Empowered to Action in Prayer

Readings:  

Jonah 2:1-9   Deliverance belongs to the Lord!

Psalm 67:1-7 Let the peoples praise you, O God!

1Timothy 2:1-8 ...prayers should be made for everyone, for kings and all who are in high positions...

Matthew 6:5-15 Your kingdom come, your will be done...

Commentary:

 

Following devotion to the Apostles’ teaching and fellowship and the breaking of the bread, the fourth mark of the earliest Church of Jerusalem is the life of prayer. It is experienced today as the necessary source of the power and strength needed by Christians in Jerusalem - as everywhere. The witness of Christians in Jerusalem today calls us to a deeper recognition of the ways we face situations of injustice and inequality in our own contexts. In all this, it is prayer that empowers Christians for mission together.

For Jonah the intensity of his prayer is met with dramatic deliverance from the belly of the fish. His prayer is heartfelt, as it arises from his own sense of repentance at having tried to avoid God’s will: he has abandoned the Lord’s call to prophesy, and ended up in a hopeless place. And here God meets his prayer with deliverance for his mission. 

The Psalm calls us to pray that God’s face will shine upon us - not only for our own benefit, but for the spread of His rule ‘among all the nations’. 

The apostolic Church reminds us that prayer is a part of the strength and power of mission and prophecy for the world. Paul’s letter to Timothy here instructs us to pray especially for those with power in the world so that we may live together in peace and dignity. We pray for the unity of our societies, and lands, and for the unity of all humanity in God. Our prayer for our unity in Christ reaches out to the whole world. 

This dynamic life of prayer is rooted in the Lord’s teaching to his disciples. In our reading from Matthew’s Gospel we hear of prayer as a ‘secret’ power, born not from display or performance, but from humble coming before the Lord. Jesus’ teaching is summed up in the Lord’s Prayer. Praying this together forms us as a united people who seek the Father’s will, and the building up of His Kingdom here on earth, and calls us to a life of forgiveness and reconciliation.

Prayer:

 

Lord God our Father, we rejoice that in all times, places and cultures, there are people who reach out to you in prayer. Above all we thank you for the example and teaching of your Son, Jesus Christ, who has taught us to long in prayer for the coming of your Kingdom. Teach us to pray better as Christians together, so that we may always be aware of your guidance and encouragement through all our joys and distress, through the power your Holy Spirit. Amen.

Day 7

 

Theme: Living in Resurrection Faith

Readings:  

Isaiah 60: 1-3 . 18-22 You shall call your walls Salvation, and your gates, Praise

Psalm: 118:1. 5-17 I shall not die, but I shall live

Roman 6: 3-1 …we have been buried with Christ by baptism into death...so we too might walk in newness of life

Matthew 28:1-10 Jesus said to them, ‘Do not be afraid...

Commentary:

 

The first Christians’ devotion to the apostles’ teaching, fellowship, breaking of the bread and the prayers was made possible, above all, by the living power of the Risen Jesus. This power is living still, and today’s Jerusalem Christians witness to this. Whatever the difficulties of the present situation in which they find themselves - however much it feels like Gethsemane and Golgotha - they know in faith that all is made new by the truth of Jesus’ resurrection from the dead. 

The light and hope of the Resurrection changes everything. As Isaiah prophesies, it is the transformation of darkness into light; it is an enlightening for all peoples. The power of the Resurrection shines out from Jerusalem, the place of the Lord’s Passion, and draws all nations to its brightness. This is a new life, in which violence is put aside, and security found in salvation and praise. 

In the Psalm we are given words to celebrate the central Christian experience of passing from death to life. This is the abiding sign of God’s steadfast love. This passing from the terrors of death into new life is the defining reality of all Christians. For, as St. Paul teaches, we have, in baptism, entered into the tomb with Christ, and been raised with Him. We have died with Christ, and live to share his risen life. And so we can see the world differently - with compassion, patience, love and hope; for, in Christ the present struggles can never be the whole story. Even as divided Christians, we know that the baptism that unites us is a bearing of the Cross in the light of the Resurrection. 

For the Christian Gospel this resurrection life is not some mere concept or helpful idea; it is rooted in a vivid event in time and space. It is this event we hear recounted in the Gospel reading with great humanity and drama. From Jerusalem the Risen Lord sends greetings to His disciples across the ages, calling us to follow Him without fear. He goes ahead of us.

Prayer:

 

God, Protector of the widow, the orphan and the stranger - in a world where many know despair, you raised your Son Jesus to give hope for humanity and renewal to the earth. Continue to strengthen and unify your Church in its struggles against the forces of death in the world, where violence against creation and humanity obscures the hope of the new life you offer. This we pray in the name of the Risen Lord, in the power of His Spirit. Amen.

Day 8

Theme: Called for the Service of Reconciliation

Readings:  

Genesis 33:1-4 Esau ran to meet Jacob, and embraced him...and they wept

Psalm: 96:1-13 Say among the nations, ‘The Lord is King!’

2 Corinthians 5:17-21 God...reconciled us to himself through Christ, and has given us the ministry of reconciliation

Matthew 5:21-26 Leave your gift before the altar, and go: first be reconciled to your brother or sister...

Commentary:

 

Our prayers of this week have taken us on a journey together. Guided by the scriptures, we have been called to return to our Christian origins - that apostolic Church at Jerusalem. Here we have seen devotion - to the apostles’ teaching, to fellowship, to the breaking of bread and to the prayers. At the end of our reflections on the ideal of Christian community presented to us in Acts 2:42, we return to our own contexts - the realities of divisions, discontents, disappointments and injustices. At this point the Church of Jerusalem poses us the question: to what, then, as we conclude this Week of Prayer for Christian Unity are we called, here and now? 

Christians in Jerusalem today suggest an answer to us: we are called, above all, to the service of reconciliation. Such a call concerns reconciliation on many levels, and across a complexity of divisions. We pray for Christian unity so that the Church might be a sign and instrument for the healing of political and structural divisions and injustices; for the just and peaceful living together of the Jewish, Christian and Muslim peoples; for the growing in understanding between people of all faiths and none. In our personal and family lives, too, the call to reconciliation must find a response.

Jacob and Esau, in the Genesis text, are brothers, yet estranged. Their reconciliation comes even when enduring conflict might have been expected. Violence and the habits of anger are put aside as the brothers meet and weep together. 

The recognition of our unity as Christians - and indeed as human beings - before God leads us into the Psalm’s great song of praise for the Lord who rules the world with loving justice. In Christ, God seeks to reconcile to Himself all peoples. In describing this, St. Paul, in our second reading, celebrates a life of reconciliation as “a new creation”. The call to reconcile is the call to allow God’s power in us to make all things new. 

Once again, we know that this ‘good news’ calls us to change the way we live. As Jesus challenges us, in the account given by St. Matthew, we cannot go on making offerings at the altar, in the knowledge that we are responsible for divisions or injustices. The call to prayer for Christian unity is a call to reconciliation. The call to reconciliation is a call to actions - even actions which interrupt our church activities.

Prayer:

God of Peace, we thank you that you sent your Son Jesus, so that we might be reconciled to yourself in Him. Give us the grace to be effective servants of reconciliation within our churches. In this way help us to serve the reconciliation of all peoples, particularly in your Holy Land - the place where you demolish the wall of separation between peoples, and unite everyone in the Body of Jesus, sacrificed on Mount Calvary. Fill us with love for one another; may our unity serve the reconciliation that you desire for all creation. We pray in the power of the Spirit. Amen.