2012 vorsa-i, Kristi Ekvotta Khatir Povitr Sobhen amkam dil’lo Magnnea Atthvoddo orthabhorit korunk adhar koso he lhan pustike rupan thoddi borpavoll ami ditanv. Ti mhollear:

 

Ho niall amchea Firgoz Potracher ch’hapun vo soeg mellta toso firgoz somudhaiak vo lhan Kristi somudhaiak vachun, hea vorsacho vixoi odhik promannan amchean posraum ieta.

 

Ho niall Misant korunk soeg mellchea pasot sevadhormik ponchang (calendar) monant dhorun dor disachea eka vachpacher adharun toiar kela; Ghorabeankui  tacho faido mellcheak ghorabeamni heam niallancheo proti pavoum ietat.

 

Hi bhozonn Igorjent, vaddeam-vaddeamni, Lhan Kristi Somudhaiant, Akarnnechea toxench Dharmikanachea ghoramni, Veg-veglleam Sonsthanchea Zomatimni toxench Ghorabeant korum ieta.

 

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

 

5) ATTHVODDEANTLEA AITARAK MISACHI KHAS MANDDAVOLL ami “AMCHO SEVADHORM” – hea Sevadhormik Masikacher ch’hapun haddlea (Polle Amcho Sevadhorm Pan 61-65). Kristi Ekvotta Khatir dil’lim Iezmanik Magnnim (presidential prayers) toxench Mha-Stuti amchean gheum ieta (polle Misa Gronth pan 794-799).

 

(The material in English for the Week of Prayer for Christian Unity in 2012 was prepared by a working group composed of representatives of the Roman Catholic Church, the Orthodox Church and Old Catholic and Protestant Churches active in Poland and published jointly by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches)

Hea vorsacho orthabhorit vixoi Poland desant axil’leam Katolk toxench ier Kristi Sobhanchea protinidhimni vinchun kaddla. Poland desak ghodd ani koddu onbhovan vinnlolo zaito itihas asa. Dusream bollixtt raxttramni hea desacher torekvar zulumxaiechim kupam udeum-xim kel’lim asat. Oslea onbhovan jiel’le he Sobhek ZOIT khub mhotvachem. Tea fuddem, Poland des football khellachi avodd axil’lo des. Europi toxench ontor-raxttrik mollar tannim hea khellacher zaito boro probhav ghala. 2012 - hea vorsachi Europi Football Championship, Poland ani Ukraine - heam desamni zaunchi asa. Khella-mollarui zoitacho onbhov axil’lean hea vorsachea vixoiant, ZOIT – hem utor hea desak khub orthabhorit mhonn disun ieta. 

Adlo toxench Novo Korar amkam zoita vixim zaiti xikovnn dita. Sorvespor Dev zoitacho Dhoni mhonn sobar pautt ruzu kel’lem polleunk mellta. Stotramni ami oxem vachtanv: “Sorvespora… Tunch mhozo ddhal! Tum mhojea Zoitacho prokas!’ (3: 3). Deva nanvan zhuzak vetoleam zhuzareank ut’tejon diun Dusre Somurtichea pustokant oxem boroilolem ami nialltanv: “Tumcho Sorvespor Dev tumchea sangatak asa, ani tumkam zoit mello-xem kortolo” (20: 4). Sorvespor Dev, Aplea sevoka Joshuek oxem mhonnta: ‘hea lokak bhieum naka; Hanvem tankam tujea hatant ghaleat’ (Josh 10: 8). Monis bollacher patieun ravona zaunk ani ‘apnnachech xokten zoit melloilam’ – ho somoz porje modlo pois dovrunk, Sorvesporan Gideonachea fuddariponna khal, tin’xim mon’xank gheun, Midianachea, hozaramni axil’leam, loskorancho bhosm kelo ani oxem porjek zoit melloil’lem ani hea zoitacho zapsaldar Apunn ani Aplea hatanchea bavllean zoit vhorun soddvonn mellta mhonn dakhoilem (polle Fudd 7: 2). 

Novea Korarant sobar pautt Jezu Kristachem zoit amkam niallunk mellta: devchari podvecher zoit (Mk 3: 20-30), soimik tollmolleancher zoit (Mk 4: 35-41), patkacher zoit (Mk 2: 5) ani sorv xevttim Mornnacher zoit (Mk 16: 6). Jezu Krist nhoich Apunn zoit melloita, punn torekvar vaittacher zoitivont zaunk xisank bollvont korta (polle Lk 10: 19).  Jezu Kristache xis devchar kaddtat (Lk 10: 17), Piddevontank borim kortat (D. I. 3: 1-10), toxench Bore Khobreche dhiradik porgottnne vorvim Kristachea Punorjivontponnacho bavtto uklun dhortat (Mk 16: 20).

Kristak lagun ami sogllea jin’sachea hal-upodreamni zoit zhoddlolim mon’xam kiteak amcho mog kela Taka lagun heam sorv ghodditamni ami zoitivont (Rm 8:37); Krist amchea zoitachem karonn kiteak ‘Amchea Somia Jezu Krista vorvim Dev amkam zoit ditach’  (1 Kor 15: 57); Amchea zoitachi tenkxi mhollear Jezu Kristachea punorjivotnponnant vantto: ‘Devan Somia Jezuk punorjivont kela mhonn ami zannonv; toxench To amkam-i Jezu borabor punorjivont kortolo ani amkam tumche sangatim Apnna mukhar vhortolo mhonn ami zannonv’  (2 Kor 2: 14).

Jezu Kristachea zoitachea onbhovan Novsornnechem panvl martolean kitem korchem? Toch Povitr Pustokant torekvar upai suchoita. Toxench Kristi Ekvotta voir Povitr Sobhen dil’lo dakhlo Unitatis Redintegratio, ank 7 amkam ekdom borem margdorxonn dita. Jezu Kristachem jivit, Povitr Pustok ani ul’lekh kel’lo dakhlo dolleam mukhar dovrun thoddi sfurti hea atthvoddeant jivitak gheum-ia:

 

Jezu Kristachem soim, Devachem soim! Punn hi goth tannem axen sambhallunk nam bhogor To ek khalto vinomr chakor zalo (Fil 2: 6. 8) ani Lhanvikaie vorvim zoitacho marog dakhoilo. Konn poilo zaunk sodta tannem nimanno zauncho (Mk 9: 35) - ho adesh Tannem Apleam xisank dilo. Kristi bhavarteam modem ekchar vaddunk ani thir zaunk vhoddponn vo gorv ek vhodd addkholl zata. ‘Hanv vhodd, to lhan; mhoji Sobha niz, tanchi khotti’ – oslem chintop novsornnek addambo ghalta mhonn volkhun gheum-ia. 

 

Jezu Krist eka chakrachem rup gheta. Xisanche paim dhuta ani seve-chakrechem mol ani mhotv ugddapem korta (Ju 13: 3ff). Sonvsar, podvi axil’lea mon’xak vo dhoniponn choloitoleak chepem kaddta ani to ki zoitivont oxem somzota (polle Mt 20: 25-26). Kristi Sobhamni az dhoniponn naka seva-chakri zai; podvi naka punn nisvarthiponnan apnnakuch ritim kortolim, ani dusreanchi zat-kat pollenastana chakri kortolim udar monam zai. Osli novsornni anvddeum-ia

 

Jezu Krist sonvsari vostunk patt vollta ani zoit osleam vostuncher nam mhonn dakhoun dita (Mt 8: 20). Devchar sonvsari girestkaient zoit polleta punn Krist Devachea Utrachea bollan zoitivont zata (Mt 4: 4. 6-7. 10). Sasnnik jivitachem zoit axetalea tornnea-dakhtteak Jezu ‘sogllem soddunk apoita’(Mt 19: 21). Sonvsari bhul Kristachea zoitache vantteli zaunk sobar pautt oddchonn zaum ieta (Mt 19: 24). Zo monis sonvsar zhoddta ani aplo otmo ibaddta to nisonntonnacho gulam zata. Kristachem zoit amchem daiz zatolem zalear sonvsari bhulovnneantlean, ap-domavnne vorvim, ami novsornni zhoddunk goroz.

 

Monis nodren khursachi vatt mhollear khastichi vatt! Punn Jezuchi dixa veglli: oxir  darvonntto sukhi jinn apnnaunk soeg dita (Mt 7: 13-14). Zo monis khuris gheun Jezucheo pattlav korta ani Tache pasot aplo jiv ogddaita taka sasnnik jivitachea zoitachem bhag favo zata (Mt 16: 24-28). Heach pasot sompeponna sodche tallnnentlean ani susti jivitantlean mekllik melloun ami novsornni korunk chodd gorjechem.

 

Khursachea zoita vorvim Jezu sogllea moniskullak apnna-xim oddun vhorta (Ju 12: 32); moniskullacho ekchar thiraita. Zhoim futti asat thoim Kristachea zoitacho rupkar nam (1 Kor 1: 13); zhoim vegllochar asa thoim Kristachea rupkar nam (1 Kor 12: 27). Dusmankaiecher ani vegllocharacher zoit vhorun ami novsornnechem panvl marunk khub mhotvachem.

 

Akar naxil’le prithumek ani kallokant buddlolea somdirak (polle Ut 1: 2) Rochnnar Devan Aplea podvedar Utran novem rup dilem. Rochnne voir moniskullak odhikar diun, soglleancher zoitivont zaunk tache bhitor Aple rup, Aplem sarkem ani dievik Boll ghalem. Jezu rochnne thaim korar sambhallta ani Xristintlea khunnacho vapudd korun Bori Khobor porgott’ta ani oso torekvar sanklleamlim bandhun uril’lea mon’xak zoitacho marog dakhoita. Xristi vixim amkam asloli zobabdari vollkhun gheun tichi rakhonn korum-ia ani zulumxai choloun poriavoronn boxttaitolea apsvartheam add zoit melloum-ia.

Kristi Ekvotta Khatir Magnnem korunk dil’lea hea atthvoddeant jivitachea veg-veglleam mollancher zoit onbhovlolim mon’xam koxim jieum-ia. Novsornnechem avoronn pangrun Kristak govai dium-ia. Xekim. borim mul’leam ballgun dovrun Kristi Sobhamni ekchar vaddunk ani oxi ekuch Sobha ani ek hindd ghoddun ieunk magum-ia.

Ek pautt sumar 7 vorsacho ek bhurgo aplea bhuzancher ek supurlea bhurgeak gheun vatt choltalo. Ek mon’xan taka pollelo ani mhollem: ‘Bhongum tujem! Tum itlo lhan toxench osokt ani tujea bhuzancher kitlem mhonn hem vozon!’ (I pity you! You are so small and feeble and what a load on your shoulders). Tednam tea bhurgean sott korun zobab dilo ani mhollem: ‘Mhojea bhuzancher asa tem vozon nhoi! To mhozo bhav! Hanv tacho khub mog ani opurbai kortam’.

Rochnnechea vaurant Dev mon’xak kherit mol ani man dita. Monisponn mhollear Devachem rup ani sarkem! Aichea Xubhvortomanant Jezu mon’xacho man uklun dhorta; Farizev mon’xam poros kaideank odhik mol ditat ani hakach lagun Sonvara disa Jezu tea mon’xak boro korit kai mhonn tellun polletat. Tanche sovem monis-doiallai nhoi, punn kallzachi darunnai disun ieta. Jezu mon’xak monisponnacho man dita ani hakach lagun kaidea poros mon’xachem vorteponn vollkhun gheta; tea arkarak boro korta.

Adhunik kallar mon’xam poros vostunk odhik mol ailam. Haka lagun gorbpatt, euthansia, zhuzam-maramari, bolatkar – oxem monisponna add vochpi sobar toechem vaitt vaddot gelam. Monis jinnechem vorteponn uklun dhorum-ia. Aiz Kristi bhavarteam modem axil’leam sotanchem veglleponn odhik promannan nodre mukhar haddun Kristi bhavarteam modem ek monis zat tuttun poddlea. Kristi ekvotta khatir magnnem korunk bhettoil’lea atthvoddeant mon’xak man diun dor eka mon’xak, odhik korun ieram Kristi bhavarteank, vengounk proitn korum-ia ani magum-ia.

Ek pautt ek ostori retirant vantto ghetali. Jevnnacho vell zalo toso sogllim ap-aplea pottachi bhuk marunk jevnna vosreant zoma zalim. Hi ostori mat kopelant dhimbier poddun ani dukham golloun magnnem kortali. Retirachea ghorachea vhoddilan tika polleli ani jevnnak vochunk uskaili. Tednam tinnem oxi zap dili: ‘Hanv aiz upas kortam. Mhozo ghorkar hixpa bhair soro pieun ghorant sot’teanas korta; mhoji dhuv kankrache piddek bolli poddlea, koxttovta; put vaitt sangateam borabor mouz marta; mhojea kuttumbak pekovnni zai. Mhozo upas tori manun gheun, Devan  mhojea kuttumbantlem hem odruxtt poisaumchem mhonn magtam’.

Mon’xak tore-toreche ghai asat ani hakach lagun hea vaittak pekovnni mellunk monis hevtten-tevtten dhanvot asa. Jezuchea kallar osli poristhiti asli. Jezu bhitor axil’lo gunn vollkhun gheun, sobar zannam Taka hat launk ani apnnank pekovnni melloun gheunk otrektalim. Tancho bhavart polleun, Jezu tankam borim kortalo. Bhagevont Pedruche chittint, Izaias provadeachi utram Jezuk laun, amkam oxem vachunk mellta: ‘Tacheam ghaiamni tumi borim zaleant’ (1 Ped 2: 24b).

Adhunik kallar rochnna ghaiall zalea. Hem voros Xristticher niall korunk Devan amche Goyche Povitr Sobhek dil’lem ek vhodd dennem. Minam khonddun, dongor katrun, nhodi boxttaun, sorbhonvtonncho vattar kochreachi ras ani ghann korun, ami sobit sundor xristti ghaiall kelea. Osle poristhitik lagun monis jinnent jin’sovar pidda bhitor sorleat. Hachi zagrutai gheum-ia. Kristi Kuttumbachim vangddim koxim Povitr Pustoakchi xikovnn manun gheun rochnnechi niga gheunk sangatan vaurum-ia. 

Eka disa hospitalak bhett dili. Eka kon’xeak aple khattir ek tornatto soglloch tollmolltalo. Tachea dhimbiechea addacho churo zal’lo. Lagim sorlo tednam tannem oxem mhollem: ‘Mhojem mummy-chem aikol’lem zalear, hanv heam vollvolleancho gulam zauncho naslom’. Tachi avoi sodanch motorsaikol choloitana xist sambhallunk taka xiddkaitali. Punn tornnea rogtachea bollan tea tornattean avoichi budh noikarli ani obsoegak suvat diun apnnacher koxtt ieum-xem kelem.

Aichem poilem vachop Davidachi ani Sauluchi khobor sangta. Khorem mhollear Saulun, Davidak khub vaitt kel’lem ani soegachi vatt polleun Saulu Davidacho jiv porian kaddunk raji zal’lo. Eka disak Davidak bori sondh mell’li; tachea sangateamnim sudh’dam taka he sondhicho faido kaddun Saulucho jiv gheunk suchoilem. Punn Davidan mhollem: ‘mhojea dhoniacher hat uklunk Sorvespor nirmum naka, kiteak to Sorvesporan makhlolo monis’. David, Sauluchem vhoddilponn manun gheta ani taka man dita.

Vhoddilank man diunk ani tanchea utra pormonnem cholunk somurtint kaido asa. Vhoddil amchea kuttumbamni asat; vhoddil somajik vo rajki mollar asat; vhoddil Povitr Sobhentui asat. Ek vhoddil onbhov axil’lo, borem margdorxonn ditolo ani novi dixa dakhoitolo monis. Taka ami man diunk goroz. Povitr Sobhentui Jezun ek khas vhoddil amkam dila. Amcho Pap Saib to! Az Kristi bhavarteam modem ek futt mhollear hem vhoddilponn nakarop. Sogllim Kristi bhavarti ekach Jezuchea protinidhi khal Povitr Sobhechea kuttumbant ek famil koxi jieunk magum-ia.

Aple avoichea zolm disa nimtan tichea tegam putamni tika dan diunk ievzil’lem. Vhoddlea putan tika ek vhodd ‘flat’ gheun dilem. Dusrean tika ek novem ‘car’ dilem. Tisrean chintlem: ‘mhoje avoik Povitr Pustokachi avodd’ ani tannem Povitr Pustok zannam axil’lo attvech torecho ek kir (parrot) avoik dhaddun dilo. Avoin vhoddlea putak oxem boroilem: ‘Flat vhodd axil’lean, nitoll dovrunk tras zatat’. Dusreak boroilem: ‘traffic vaddlolean motor ‘park’ korpak moskil zata’. Dakhtteak mat tinnem oso sondex dhaddlo: ‘Tunvem mhoji goroz vollkhun ghetli. Mhaka suknneachem mas avoddta mhonn tuka kollun ailem; tunvem dhaddil’lem suknnem hanvem randhun, ruchin khalem’.

Jezu vixim sobar pautt goir-somoz zal’lo amkam disun ieta. Aichea Xubhvortomanant Tachim ghorchim porian Tachem mon ani Tacho vaur manun ghenant. ‘Tachi mot uddlea’ oso tancho somoz. Goir-somozak lagun Jezuk zaitem sonschem ani bhogchem poddta. Kaim-kaim pautt Tache xis porian Taka somzonant.

Aiz amchea ghorabeamni goir-somozak lagun futti ani kizilam vaddleant. Vaura zagear hem vaitt kaim promannan vaddot ghelam. Kristi bhavarteam modem-i aiz veg-veglleam sotank lagun goir-somozachi vonot ubhi zalea. Hakach lagun futti vaddleat. Eka-meka sovem borem asa ani kitem ekthaita tachi pang dhorun ravche bodlek sobar pautt kaim sotam vixim khottem chintop bhavarteam modem vaddot ghelam. Goir-Somozacher zoit vhorun Kristachea zoitachim ami vantteli zaunk magum-ia.

Ek pautt Kristi dhorma add zhuzpi kaim akantvaddi armam-gullio gheun eka Kristi iskolant ghusle. Eka vorgantlea xikxokak ani bhurgeank bhair kaddlim; tanche mukhar zomnir ek khuris addvo dovorlo ani soglleank tacher cholunk hukum ghalo. Chodd-xi bhurgim bhirantin tea khursacher chol’lim. Aplo vell pavlo tednam eka bhurgean mat dhimbi ghali, khursacho umo ghetlo ani khursak veng marun vhodlean mhollem: ‘Jesus, I love you’. Akantvaddeamni tacho jiv kaddlo.

Aplo vaur fuddem vhorunk Jezun poileam xisank vinchun kaddle. Hannim kiteachich porva korinastana, sogllem sanddun Jezucho pattlav kelo. Apnnak kitem ravta, konn kitem mhonntolo, amchem udarposonn koxem zatolem - hacher tannim bhor ghalo nam.

Dor ek Kristi bhavarti Jezuchea zoitant vantto ghetil’lo monis! Khursacher zoitachem boll polleun ani novsornnechem avoronn gheun bhirantivinnem Kristak chikttun ravpi monis to! Ami sogllim Kristi bhavarti Kristachim niz pattlavdaram koxim  jietoleanv zalear, xisamni zallam soddlim toxim, kitem tori soddunk goroz; tem ghoddiek amchem vhoddponn vo gorv zait; amchoch dhorm boro mhonnpachi polki boddai zait; lhan-lhan sotank lagun bhitor soril’lo vegllochar zait. Oslem vaitt soddun, Kristachim niz pattlavdaram koxim jieunk magum-ia

Ek pautt eka supurlea bhurgean aplo ‘homework’ sompoitoch aplea bapaik dakhoilo. Khorem mhollear hea pustokacher 90% utram goir-okxoran (mispelt) boroilolim. Kaim vell hem pustok polleun bapain bhurgeak opurbaien mhollem: ‘Tujem borovop (handwriting) khub sundor asa’. Bhurgem khuxal zalem ani tannem bapaik mhollem: ‘He pautt hanvem boroupacher bhor ghala; fuddle pautt hanv “spellings” xiktolem’.

Jezun veta thoim borem ximpddail’lem. Tannem ximpddail’lem boreponn vollkhun gheunche suvater sobar pautt Tache virodhi, Tachi gorje bhair ttika korun Tacho vaur nirfoll korunk proitn kortale. Aichem Xubhvortoman hachi khatri!

Borem polleun dusreanchi tust korop hantunt monis vhoddponn asa. Kaim pautt dusreanchea jivitant fulam polleunche suvater, ami kantte ustun kaddunk harpit zatanv. Dusreank borem zal’lem polleun ghoddie nosaien bhortanv. Kristi Ekvotta khatir magnnea atthvoddo dor eke Kristi Sobhent borem asa tem manun gheun, tachi opurbai korunk amkam soeg; heach monan ekvotta vatten ies mellounchi panvlam marunk, ugttem kalliz ani aitem mon magum-ia.

Eke avoicho sotra vorsancho ekloch put vaurak thaun ghora portotanam dusreache chukik lagun eka obsoegan somplo. Ti ek vidva ani tika konnachoch adar naslo. Tichea jivitant hea mornna vorvim ek vorixtt vaddoll bhitor soril’lem; eka okhondd khoddpan tichem jivit bharadik kel’lem. Punn he soglle poristhiti mukhar hi avoi oxem udgartali: ‘Deva, Tum sogllea vostumni amchea boreak vaurtai mhonn hanv zanno; hanv Tujer xinn korina; hea mhojea ekleach putachea mornna mukhar Tuka oxem prarthon korta “Bapa, Tuji khuxi zaum!”

Devache khuxek ‘oi’ mhonnttolo monis novsornnek aplem jivit ugttem dovorta. To Devachea Utrachem boll bhes borem somzota ani hench utor jivitant pallun Kristachea zoitant vantteli zata. Oslich ek Devache khuxek man bhagaun deivik zoitachi bhagidarn zal’li ostori mhollear Maria. Devachi khuxi kortoleank deivik zoitant vantto melltach ani hea vorvim, aichem Xubhvortoman sangta te bhaxen, Jezu sovem ek lagxil’lo sombondh ghoddon ieta.

Devachi khuxi Devachea Utrant mellta. Devachem Utor Kristi somudhaiancho maz ani Kristi Sobhamni uklun dhoril’lem deivik hatiar. Hem Utor Kristi bhavarteanchem jivit koslem zaunchem hea vixim zaitem margdorxonn dita ani odhik korun, Kristi Sobha ekvottachi Sobha mhonn ruzu korta (1 Kor 12: 12ff). Kristi Sobhanchea fuddareamni Devachem bollvont ani podvedar Utor duspottaita toxem nhoi, punn ekthaita toxem hatallunk (interpret) ani oxem heach follvont Utra vorvim Devachi khuxi vollkhun gheun ekchar thiraunk magum-ia.

Assizachea Bhagevont Fransiskan aplea sangateak ek pautt oxem mhollem: ‘Chol ami Devachem Utor porgottunk vochum-ia’. Te bhair sorle ani zaiti lambhdik vatt chol’lea uprant hea sangatean Fransiskak oxem mhollem: ‘Kitli vatt ami chol’leanv! Devachem Utor porgottchi tuji suvat khoim asa?’ Fransiskan zap diun mhollem: ‘Ami chol’leanv ti ak’khi vatt Devachem Utor porgottchi suvat. Hem Utor vatter ami jin’sam-bhasamni porgottlam; konn-konnank mogan zap dilea, konnank amurko hanso dila; konnank adarcho hat pattoila, adi.’

Apunn sorgar choddun veche adhim Jezun Apleam xisank soglleam sonvsarar Bori Khobor porgottchem karia dil’lem. Hem Xubhvortoman torekvar upaiam vorvim tannim porgottlem. Ek vhoddantlo vhodd porgottnnar mhollear Bhagevont Paulu. Bori Khobor porgottcho kaido tannem obhimanan manun ghetlo; oddchonnea add porian Devachea Utrachi porgottnni korun zaiteank Kristak jikhun ghetlim.

Utrachi Porgottnni Korop dor ek Kristi bhavarteachem kam! Hem kam kortana konnachean aplo faido vo adav sodunk zaina. Hi porgottnni utran korum ieta; kornneamni fuddem vhorum ieta vo hea bollixt Utrak jivitantlean govai diun, amchem jivituch ek govaichem ugttem pustok koxem dhorum ieta. Utrachi Porgottnni kortana he-te sobhecheo chuki ustunk nhoi, punn Utrachem bhanddar sodun tantuntlean porjek jivitak upkarta toslo chorov diunk Kristi Sobhacheam vangddeank boll magum-ia.

* Hi magnnea rit igorjent vo Lhan Kristi Somudhaiamni, Sonsthanchea Zomatimni, Dharmikanchea toxench Akarnnechea Ghoramni, Magnnea Zomatint vo Kuttumbant porian korum-ieta.

* Hi magnnea rit Kristi Ekvotta Khatir Bhettoil’lea Mag-nnea atthvoddeant vo atthvoddea bhairui korum ieta.

* He magnnea ritik heo vostu adhim-fuddench toiar dovorcheo: Nettoil’lem Sthan, Povitr Pustok, Fulam, Dhump, Vati.

 

Vixoi: Kristachem Zoit Onbhovum-ia, Deva-Moga Rupkar Zaum-ia

 

Fuddari 1: Ixttamno, Adlea Korarant Sorvespora Devan Apnnak ek porza vinchun kaddli; ticher Aplem kalliz dovorlem; chukta tednam xiddkaili; patkant lolltali tednam bhogsonnem ditolea moga vorvim tika novean vengoili. Kalla-kallim apnnem vinchun kaddloleam sevokank pattoile. Sorv xevttim, nemlolo kall bhortoch Aplea ekleach Putak dhaddun dilo. Bapache khuxek udarponnacho zobab diun, Jezun soddvonnecho vaur fuddem velo ani Khursachea Mornna ani Aplea Punorjivontponna vorvim amkam kurpechem zoit melloil’lem. Hea zoitacho onbhov jin’sam-bhasamni ami ghetanv. Sobar upaiam modlo ek upai mhollear Povitr Pustok. Thoim amkam moniskullachea zoitachi govaiki mellta ani Deva-mogache govai zaunk vatt sorollponnim disun ieta. Hea vellar hea Pustokachi bhozonn kortana hench sot niallum-ia ani bhoktiponnim he magnnea ritint vantto gheum-ia.

(thoddo vell ogeponn)

Fuddari 2: Povitr Pustokak soglleam Kristi Sobha modem vhodd man asa. Hantuntlean soglleo Sobha bhorpur sfurti ghetat ani tantunt melltolim bhanddaram jivitant vhorun ap-aplem jivit surngaitat. Povitr Pustokachem vorteponn vollkhun ami tem toiar kel’lea manachea zagear dovrum-ia.

(Povitr Pustok Manachea zagear dovortat; ‘Amen, Amen’ ank B-2 hem dulpod gavchem)

 

Fuddari 1: Amche nodre mukhar asam tem pustok Povitr! Hench povitrponn vollkhun tem dhumpaum-ia ani taka fulanchem dan korum-ia.

(Povitr Pustok dhumpauchem ani Fulam ghalchim; ‘Amen, Amen’ ank B-2 hem dulpod gavchem)

 

Fuddari 2: Hem Pustok amkam zaito uzvadd dita ani aiz odhik korun Kristachea zoitachi khobor kanar sadhoun, hem zoit jieunk ani Deva-Mogache rupkar zaunk amchi vatt uzvaddaita. Heach monan uzvaddachi khunna, hi pettleli vat hea Pustoka lagsar dovrum-ia.

(Povitr Pustoka lagsar pettleli vat vo divli dovorchi; ‘Amen, Amen’ ank B-2 hem dulpod gavchem)

Fuddari 1: Atam, amche mukhar aslolea Pustokantlem Utor ami chitan aikum-ia

 

Vachpi: Rm 8: 31-37

 

Zobab Git: Khoddpar Apli Sobha Bandhlea (F-10)

 

Niall: Ek pautt opangull bhurgeam khatir ek khas khella-mellavo (Sports Mela) ghoddun haddil’lo. Hea mellavea dhanvpacho ek proiog aslo. Lhan opangull bhurgeamni dhanvodd suru keli punn modinch ek bhurgem ghuspun khala poddlem; roddunk laglem. Dhanvtalim tim bhurgim ek-ek korun thamblim; sogllim hea bhurgea-xim ail’lim ani sangata mellun taka ukol’lem. Tea magir, hatak-hat dhorun sogllim sangatim dhanvddechea xevottachea zagear pavlim. Hajir axil’leanchim kallzam movall’lim ani soglleamni ubhim ravun tanchi hi kornni talleanchea nadar vakhann’li. Thoim hajir axil’lea eklean oxem mhollem: ‘Him bhurgim sogllim sangatim zoitivont zalim ani sangatim zhoddil’lem zoit kitlem orthabhorit tem dakhoun dilem’.

Patka vorvim monis ghaiall zalo; khala apttolo. Oxea velar, Devan tacher kaklutichi nodor ghali ani Aplea Puta vorvim moniskullachea ghaiank vokhot laun zoitachi vatt dakhoil’li. Hea moga sorxil’li koslich poristhiti amkam pois kaddun sokonam mhonn Bhagevont Paulu Romkarank boroun atanch aikol’lea vachpant sangta. Devachea mogak, ani Kristachea mornna ani punorjivontponnank lagun ami bharim zoitivont. 

Hea vorsa Kristi Ekvottacho atthvoddo hem zoit odhik kholaien onbhovunk, jieunk ani somarombhunk amkam apoita ani he toren Deva-Mogache khore ani niz rupkar zaunk amchem mukhar ek avhan manddta. Dor eke Kristi somudhaien he sot vollkhun gheunk, doxim korta tem poisaunk ani Kristi Ekvott thiraita tem axen sambhallunk magum-ia

Fuddari 2: Hea vellar amchim kaim magnnim Bapa mukhar dovrum-ia. Amcho zobab zatolo:

 

Zoitachea Onbhovan, Novsornnechi Vatt amkam dakhoi, Bapa!

 

1. Soglleam otmik fuddareamni Kristachea zoitacho onbhov Sevadhormik ritim ani Utrache dhiradik porgottnne vorvim porjek vanttunk, Bapa lagim magum-ia.

2. Amchea rajki fuddareamni porjek torekvar gulamponnachea sanklleantlim meklli korun, svotontr jivitachea zoitak pavounk magum-ia.

3. Soglleam Kristi Sobhamni Kristan haddil’lea zoitak ekchara, moga, ani ekvottan kel’lea vaura ani magnnea vorvim govaiki diunk magum-ia.

4. Amche firgojent/somudhaiant/sonsthent/kuttumbant zulumxai vaddoita toslea vaittak ami patt vollunk ani eka-mekachea sohokaran zoitachem jivit jieunk magum-ia.

 

Fuddari 1: Ek ghoddi bhor ogich ravun khasgi magnnim korum-ia (kaim vell ogeponn). Xevottak ami Jezun xikoil’lem magnnem mhonnum-ia

The material for the Week of Prayer for Christian Unity in 2012 was prepared by a working group composed of representatives of the Roman Catholic Church, the Orthodox Church and Old Catholic and Protestant Churches active in Poland.

Following extensive discussions in which the representatives of various ecumenical circles inPoland took part, it was decided to focus on a theme that is concerned with the transformative power of faith in Christ, particularly in relation to our praying for the visible unity of the Church, the Body of Christ. This was based on St. Paul’s words to the Corinthian Church which speaks of the temporary nature of our present lives (with all its apparent “victory” and “defeat”) in comparison to what we receive through the victory of Christ through the Paschal mystery.

The history of Poland has been marked by a series of defeats and victories. We can mention the many times that Poland was invaded, the partitions, oppression by foreign powers and hostile systems. The constant striving to overcome all enslavement and the desire for freedom are a feature of Polish history which have led to significant changes in the life of the nation. And yet where there is victory there are also losers who do not share the joy and triumph of the winners. This particular history of the Polish nation has led the ecumenical group who have written this year’s material to reflect more deeply on what it means to “win” and to “lose”, especially given the way in which the language of “victory” is so often understood in triumphalist terms. Yet Christ shows us a very different way!

In 2012 the European Football Championship will be held in Poland and Ukraine. This would never have been possible in years gone by. For many this is a sign of another “national victory” as hundreds of millions of fans eagerly await news of winning teams playing in this part of Europe. Thinking of this example might lead us to consider the plight of those who do not win - not only in sport but in their lives and communities: who will spare a thought for the losers, those who constantly suffer defeats because they are denied victory due to various conditions and circumstances? Rivalry is a permanent feature not only in sport but also in political, business, cultural and, even, church life.

When Jesus’ disciples disputed over “who was the greatest” (Mk 9,34) it was clear that this impulse was strong. But Jesus’ reaction was very simple: “Whoever wants to be first must be last of all and servant of all” (Mk 9,35). These words speak of victory through mutual service, helping, boosting the self-esteem of those who are “last”, forgotten, excluded. For all Christians, the best expression of such humble service is Jesus Christ, His victory through death and His resurrection. It is in His life, action, teaching, suffering, death and resurrection that we desire to seek inspiration for a modern victorious life of faith which expresses itself in social commitment in a spirit of humility, service and faithfulness to the Gospel. And as he awaited the suffering and death that was to come, he prayed that his disciples might be one so that world might believe. This “victory” is only possible through spiritual transformation, conversion. That is why we consider that the theme for our meditations should be those words of the Apostle to the Nations. The point is to achieve a victory which integrates all Christians around the service of God and one’s neighbour.

As we pray for and strive towards the full visible unity of the church we - and the traditions to which we belong - will be changed, transformed and conformed to the likeness of Christ. The unity for which we pray may require the renewal of forms of Church life with which we are familiar. This is an exciting vision but it may fill us with some fear! The unity for which we pray is not merely a “comfortable” notion of friendliness and co-operation. It requires a willingness to dispense with competition between us. We need to open ourselves to each other, to offer gifts to and receive gifts from one another, so that we might truly enter into the new life in Christ, which is the only true victory. There is room for everyone in God’s plan of salvation. Through His death and resurrection, Christ embraces all irrespective of winning or loosing, “that whoever believes in him may have eternal life” (Jn 3,15). We too can participate in His victory! It is sufficient to believe in Him, and we will find it easier to overcome evil with good.

Over the coming week we are invited to enter more deeply into our faith that we will all be changed through the victory of our Lord Jesus Christ. The biblical readings, commentaries, prayers and questions for reflection, all explore different aspects of what this means for the lives of Christians and their unity with one another, in and for today’s world. We begin by contemplating the Christ who serves, and our journey takes us to the final celebration of Christ’s reign, by way of His cross and resurrection:

 

a) Day One: Changed by the Servant Christ

The Son of Man came to serve (cf. Mk 10:45)

On this day we encounter Jesus, on the road to victory through service. We see him as the “one who came not to be served, but to serve, and to give his life, a ransom for many” (Mark10:45). Consequently, the Church of Jesus Christ is a serving community. The use of ourdiverse gifts in common service to humanity makes visible our unity in Christ.

 

b) Day Two: Changed through patient waiting for the Lord

Let it be so now, for it is proper to fulfil all righteousness (Mt 3:15)

On this day we concentrate on patient waiting for the Lord. To achieve any change, perseverance and patience are needed. Prayer to God for any kind of transformation is also an act of faith and trust in his promises. Such waiting for the Lord is essential for all who pray for the visible unity of the church this week. All ecumenical activities require time, mutual attention and joint action. We are all called to co-operate with the work of the Spirit in uniting Christians.

 

c) Day Three: Changed by the Suffering Servant

Christ suffered for us (cf. 1 Pt 2:21)

This day calls us to reflect on the suffering of Christ.

Following Christ the Suffering Servant, Christians are called to solidarity with all who suffer. The closer we come to the cross of Christ the closer we come to one another.

 

d)  Day Four: Changed by the Lord’s Victory over Evil

Overcome evil with good (Rom 12:21)

This day takes us deeper into the struggles against evil. Victory in Christ is an overcoming of all that damages God’s creation, and keeps us apart from one another. In Jesus we are called to share in this new life, struggling with him against what is wrong in our world, with renewed confidence and with a delight in what is good. In our divisions we cannot be strong enough to overcome evil in our times.

 

e)  Day Five: Changed by the peace of the Risen Lord

Jesus stood among them and said: Peace be with you! (Jn 20:19)

Today we celebrate the peace of the Risen Lord. The Risen One is the great Victor over death and the world of darkness. He unites His disciples, who were paralysed with fear. He opens up before us new prospects of life and of acting for His coming kingdom. The Risen Lord unites and strengthens all believers. Peace and unity are the hallmarks of our transformation in the resurrection.

 

f)  Day Six: Changed by God’s Steadfast Love

This is the victory, our faith (cf. 1 Jn 5:4)

On this day we concentrate our attention on God’s steadfast love. The Paschal Mystery reveals this steadfast love, and calls us to a new way of faith. This faith overcomes fear and opens our hearts to the power of the Spirit. Such faith calls us to friendship with Christ, and so to one another.

 

g)  Day Seven: Changed by the Good Shepherd

Feed my sheep (Jn 21:17)

On this day the Bible texts show us the Lord strengthening His flock. Following the Good Shepherd, we are called to strengthen each other in the Lord, and to support and fortify the weak and the lost. There is one Shepherd, and we are his people.

 

h)  Day Eight: United in the Reign of Christ

To the one who conquers I will give a place with me on my throne (Rv 3:21)

On this last day of our week of prayer for Christian Unity we celebrate the Reign of Christ. Christ’s victory enables us to look into the future with hope. This victory overcomes all that keeps us from sharing fullness of life with him and with each other. Christians know that unity among us is above all a gift of God. It is a share in Christ’s glorious victory over all that divides.

The coming of the Messiah and His victory were accomplished through service. Jesus wants a spirit of service to fill the hearts of His followers as well. He teaches us that true greatness consists in serving God and one’s neighbour. Christ gives us the courage to discover that He is the one for whom to serve is to reign – as an early Christian saying has it. 

Zechariah’s prophecy concerning a victorious and humble King was fulfilled in Jesus Christ. He, the King of Peace, comes to his own, to Jerusalem – the City of Peace. He does not conquer it by deceit or violence, but by gentleness and humility.

 

Psalm 131 briefly but eloquently describes the state of spiritual peace which is the fruit of humility. The picture of a mother and child is a sign of God’s tender love and of trust in God, to which the entire community of believers is called. 

Paul the apostle challenges us to make a sober and humble assessment of ourselves and to discover our own abilities. While we have a diversity of gifts we are one body in Christ. In our divisions each of our traditions has been endowed by the Lord with gifts that we are called to place at the service of others.

For the Son of Man came not to be served but to serve, and to give his life a ransom for many (Mk 10.45). By His service, Christ redeemed our refusal to serve God. He became an example for repairing all relations between people: Whoever wishes to become great among you must be your servant – those are the new standards of greatness and priority.

In the Letter to the Romans, Paul reminds us that the diverse gifts given to us are for service:prophecy, ministry, teaching, exhortation, giving, leadership and compassion. In our diversitywe are always one body in Christ, and members of one another. The use of our diverse gifts incommon service to humanity makes visible our unity in Christ. The joint action of Christians for the benefit of humanity, to combat poverty and ignorance, defend the oppressed, to be concerned about peace and to preserve life, develop science, culture and art are an expression of the practical ecumenism which the Church and the world badly need. The imitation of Christ the Servant provides eloquent testimony to the Gospel, moving not only minds, but also hearts. Such common service is a sign of the coming Kingdom of God – the kingdom of the Servant Christ.

 

Almighty and eternal God, by travelling the royal road of service your Son leads us from the arrogance of our disobedience to humility of heart. Unite us to one another by your Holy Spirit, so that through service to our sisters and brothers, Your true countenance may be revealed; You, who live and reign forever and ever. Amen.

Victory is often associated with immediate triumph. Everybody knows the taste of success when, after a difficult struggle, congratulations, recognition, and even tributes are paid. At such a joyful moment, hardly anyone realises that from a Christian perspective victory is a long-term process of transformation. Such an understanding of transformative victory teaches us that it occurs in God’s time, not ours, calling for our patient trust and deep hope in God. 

Hannah witnessed to such patient trust and hope. After many years of waiting to be pregnant, she prayed to God for a child, at the risk of having her weeping prayer dismissed as drunkenness by the priest at the doorpost of the Temple. When Eli assured her that God would grant her prayer, she simply trusted, waited, and was sad no longer. Hannah conceived and bore a son, whom she named Samuel. The great victory here is not that of nations or armies, but a glimpse into the realm of a private and personal struggle. In the end, Hannah’s trust and hope results not only in her own transformation, but that of her people, for whom the God of Israel intervened through her son Samuel.

The psalmist echoes Hannah’s patient waiting for the Lord in the midst of another kind of struggle. The psalmist too sought deliverance from a situation which remains unknown to us, but which is hinted at in the language of the “desolate pit of the miry bog.” He gives thanks that God has transformed his shame and confusion, and continues to trust in God’s steadfast love.

The author of the Letter to the Hebrews recalls the patience of people like Abraham (6.15) and others who were able to be victorious through their faith and trust in God. The realisation that God intervenes and enters into the narrative of human history eliminates the temptation to be triumphant in human terms.

In the gospel, the voice from heaven at the baptism of Jesus announcing This is my Son, the Beloved, seems to be a guarantor of the immediate success of his messianic mission. In resisting the evil one, however, Jesus, does not succumb to the temptation to usher in the Kingdom of God without delay, but patiently reveals what life in the kingdom means through his own life and ministry which leads to his death on the Cross. While the Kingdom of God breaks through in a decisive way in the resurrection, it is not yet fully realised. The ultimate victory will only come about with the second coming of our Lord. And so we wait in patient hope and trust with the cry “Come, Lord Jesus.” 

Our longing for the visible unity of the Church likewise requires patient and trustful waiting. Our prayer for Christian unity is like the prayer of Hannah and the psalmist. Our work for Christian unity is like the deeds recorded in the Letter to the Hebrews. Our attitude of patient waiting is not one of helplessness or passivity, but a deep trust that the unity of the Church is God’s gift, not our achievement. Such patient waiting, praying and trust transforms us and prepares us for the visible unity of the Church not as we plan it, but as God gives it.

 

Faithful God, you are true to your word in every age. May we, like Jesus, have patience and trust in your steadfast love. Enlighten us by your Holy Spirit that we may not obstruct the fullness of your justice by our own hasty judgements, but rather discern your wisdom and love in all things.  You who live and reign forever and ever. Amen.

 

The divine paradox is that God can change tragedy and disaster into victory. He transforms all our sufferings and misfortunes, and the enormity of history’s pain, into a resurrection that encompasses the whole world. While appearing to be defeated, He is nevertheless the true Victory whom no one and nothing can overcome. 

Isaiah’s moving prophecy about the suffering Servant of the Lord was completely fulfilled in Christ. After suffering enormous agony, the Man of Sorrows shall see His offspring. We are that offspring, born from he Saviour’s suffering. In this way we are made one family in Him. 

One can say that Psalm 22 is not only about Jesus, but also for Jesus. The Saviour Himself prayed this psalm on the cross, when He used its desolate opening words: My God, my God, why have you forsaken me? Yet in the second part of the psalm the lamentation, the imploring full of pain, changes into praise of God for His works. 

The apostle Peter is a witness of the sufferings of Christ (1 Pt 5,1), which he presents to us as an example: it is to this suffering for the sake of love we are called. Jesus did not curse God, but submitted to Him who judges righteously. His wounds have healed us, and returned us all to the one Shepherd.

Only in the light of the presence of the Lord and His word does the divine purpose of the Messiah’s sufferings become clear. Just as for the disciples on the way to Emmaus, Jesus is our constant companion on the stony road of life, stirring our hearts and opening our eyes to the mysterious plan of salvation. 

Christians experience suffering as a result of humanity’s fragile condition; we recognise this suffering in social injustice and situations of persecution. The power of the cross draws us into unity. Here we encounter Christ’s suffering as the source of compassion for and solidarity with the entire human family. As one contemporary theologian puts it: the closer we come to the cross of Christ, the closer we come to one another. The witness of Christians together in situations of suffering assumes remarkable credibility. In our shared solidarity with all who suffer we learn from the crucified suffering servant the lessons of self-emptying, letting go and self-sacrifice. These are the gifts we need from His Spirit on our way to unity in Him.

 

God of consolation, you have transformed the shame of the cross into a sign of victory. Grant that we may be united around the Cross of your Son to worship Him for the mercy offered through his suffering. May the Holy Spirit open our eyes and our hearts, so that we may help those who suffer to experience your closeness. ; You who live and reign forever

and ever. Amen.

In Jesus we learn what ‘victory’ really means for human beings - that is, happiness with one another in God’s love through His overcoming of all that keeps us apart. This is a sharing in Christ’s victory over the destructive forces that damage humanity and all of God’s creation. In Jesus we can share in a new life which calls us to struggle against what is wrong in our world with renewed confidence and with a delight in what is good.

The words of the Old Testament give a categorical warning against engaging in wrongdoing and injustice. The attitude of the majority must not in any way provide an excuse. Neither do wealth or other situations in life entitle a person to do wrong.

Psalm 1 draws attention not only to the need to observe the commandments, but especially to the joyful fruits of doing so. A person who loves the law of the Lord above all else is called happy and blessed. The word of God is a sure guide in adversity and is the fulfilment of human wisdom. Meditating on the word of God day and night enables a person to lead a life full of fruitfulness for the good of others. 

In the apostle’s admonitions we find encouragement to overcome evil with good. Only good can interrupt the endless spiral of hatred and the human desire for revenge. In the struggle for what is good, not everything depends on human beings. However, the apostle Paul calls for every effort to be made to maintain peace with others. He understands our continuous struggle against our instincts to harm those who hurt us. But Paul appeals to us not to let ourselves be overcome by these destructive feelings. Doing good is an effective way of combating wrong-doing among us.

 

The gospel reading describes the Son of God’s struggle against Satan – the personification of evil. Jesus’ victory over the temptations in the desert is fulfilled in His obedience to the Father, which leads Him to the Cross. The Saviour’s resurrection confirms that here God’s goodness ultimately wins: love overcomes death. The risen Lord is near! He accompanies us in every struggle against temptation and sin in the world. His presence calls Christians to act together in the cause of goodness.

The scandal is that because of our divisions we cannot be strong enough to fight against the evils of our time. United in Christ, delighting in His law of love, we are called to share in His mission of bringing hope to the places of injustice, hatred, and despair.

 

Lord Jesus Christ, we thank You for Your victory over evil and division. We praise You for Your sacrifice and Your resurrection that conquer death. Help us in our everyday struggle against all adversity. May the Holy Spirit give us strength and wisdom so that, following You, we may overcome evil with good, and division with reconciliation. Amen.

The final words of the last book of the Old Testament convey the promise that God will send His chosen one to establish harmony and respect in all households. Usually we fear strife between nations or unexpected aggression. But the prophet Malachi draws attention to one of the most difficult and enduring conflicts - the heartbreak in relations between parents and their offspring. This restoration of unity between parents and children is not possible without God’s help – it is God’s emissary who performs the miracle of transformation in people’s hearts and relationships.

The psalm shows what great joy such unity among people can bring. The human person was not created to be alone, and cannot live contentedly in a hostile atmosphere. Happiness consists in living in a human community in harmony, peace, trust and understanding. Good relations between people are as dew upon the dry earth and a fragrant oil which furthers health and pleasure. The psalm refers to the goodness of living ogether as a blessing and undeserved gift from God, like the dew. Living together in unity is not restricted to family members only – this is rather a declaration of the closeness between people who accept the peace of God.

The epistle tells us of Him whom the prophet Malachi announced. Jesus brings unity, because He has demolished the wall of hostility between people in His own body. Generally, a person’s victory involves the downfall and shame of those who have been defeated, who prefer to withdraw. Jesus does not reject, or destroy, or humiliate; He puts an end to alienation, He transforms, heals and unites all, that they may become members of God’s household.

The gospel recalls the gift of the risen Lord, given to His uncertain and terrified disciples. Peace be with you – that is Christ’s greeting and also His gift. It is also an invitation to seek peace with God and establish new, lasting relationships within the human family and all of creation. Jesus has trampled down death and sin. By the gift of the Holy Spirit, the Risen Lord invites His disciples into His mission of bringing peace, healing and forgiveness to all the world. As long as Christians remain divided, the world will not be convinced of the full truth of the Gospel message that Christ has brought about one new humanity. Peace and unity are the hallmarks of this transformation. The Churches need to appropriate and witness to these gifts as members of the one household of God built upon the sure foundation of Jesus as the cornerstone.

 

Loving and merciful God, teach us the joy of sharing in Your peace. Fill us with Your Holy Spirit so that we may tear down the walls of hostility separating us. May the risen Christ, who is our peace, help us to overcome all division and unite us as members of His household. We ask this in the name of Jesus Christ, to whom with You and the Holy Spirit be all honour and glory, world without end. Amen

Hab 3:17-19 God, the Lord is my strength

Ps 136:1-4.23-26 His steadfast love endures forever

1 Jn 5:1-6 This is the victory that conquers the world, our faith

Jn 15:9-17 No one has greater love than to lay down one’s life for one’s friends

 

In the Old Testament text, it is faith in God that keeps hope alive in spite of all failure. Habakkuk’s lamentation turns to joy in God’s fidelity that supplies strength in the face of despair.

Psalm 136 confirms that the memory of the marvellous deeds of God in Israel’s history is a proof of God’s steadfast love. Because of God’s intervention, the people of Israel experienced extraordinary and surprising victories. Recalling God’s great works of salvation is a source of joy, gratitude and hope, which believers have for centuries expressed in prayer, hymns of praise, and music.

The epistle reminds us that that which has been born of God is what overcomes the world. This does not necessarily mean victories which can be measured by human standards. Victory in Christ involves a change of heart, perceiving earthly reality from the perspective of eternity, and believing in the final victory over death. This victorious force is faith, the bestower and source of which is God. And its most perfect manifestation is love.

In the words of the gospel, Christ assures His disciples of God’s love, the final confirmation of which is the Saviour’s death on the cross. At the same time, He invites and challenges them to show love to one another. Jesus’ relationship to his disciples is based on love. He does not treat them merely as disciples, but calls them His friends. Their service of Christ consists in conforming their lives to the one commandment of love, resulting from internal conviction and faith. In a spirit of love, even when the progress on the way to full visible unity seems slow, we do not loose hope. God’s steadfast love will enable us to overcome the greatest opponent and the deepest divisions. That is why the victory that conquers the world is our faith and the transforming power of God’s love.

 

Lord Jesus Christ, Son of the living God, by Your Resurrection You have triumphed over death, and have become the Lord of life. Out of love for us You have chosen us to be Your friends. May the Holy Spirit unite us to You and to one other in the bonds of friendship, that we may faithfully serve You in this world as witnesses to Your steadfast love; for You live and reign with the Father and the Holy Spirit, one God for ever and ever. Amen.

 

Those who prevail over suffering, need support from on high. That support comes through prayer. We read about the power of Hannah’s prayer in the first chapter of the Book of Samuel. In the second chapter, we can find Hannah’s prayer of thanksgiving. She realised that some things happen only with the help of God. It was through his will that Hannah and her husband became parents. This text is an example that strengthens one’s faith in what would seem to be a hopeless situation. It is an example of victory.

The Good Shepherd of Psalm 23 guides his sheep even through the darkest places, comforting them with his presence. Those who place their trust in the Lord have no need to fear even the shadows of dissolution or disunity, as their shepherd will lead them into the green pastures of truth, to dwell together in the Lord’s own house.

In the Letter to the Ephesians, the apostle Paul urges us to be strong in the Lord and in the strength of his power by putting on spiritual armour: truth, righteousness, proclaiming the Good News, faith, salvation, the word of God, prayer and supplication.

The risen Lord urges Peter - and in his person each disciple - to discover in himself a love of Him who alone is the One True Shepherd. If you have such love, then Feed my sheep! In other words, feed them, protect them, care for them, strengthen them – because they are mine and belong to me! Be my good servant and tend to those who have loved me and who follow my voice. Teach them mutual love, cooperation, and boldness as they go along the twists and turns of life.

As a result of divine grace, the witness to Christ that has been confirmed in us obliges us to act jointly for the sake of unity. We have the ability and the knowledge to bear such witness! But are we willing to? The Good Shepherd, who by His life, teaching and conduct strengthens all who have put their trust in His grace and support, invites us to cooperate with Him unconditionally. Thus fortified, we will be able to help one another on the road to unity. So let us become strong in the Lord, that we may strengthen others in a joint testimony of love.

 

Father of all, Yyou call us to be one flock in Your Son, Jesus Christ. He is our Good Shepherd who invites us to lie down in green pastures, leads us beside still waters, and restores our souls. In following him, may we so care for others that all see in us the love of the one true Shepherd, Jesus Christ our Lord, who lives and reigns with Yyou and the Holy Spirit, one God forever and ever. Amen.

 

Jesus Christ is the first born from the dead. He has humbled Himself and been exalted. Christ is not covetous of His victory, but shares His reign and exaltation with all people.

David’s hymn, born of the joy of the king and the people before the Temple was built, expresses the truth that everything happens by grace. Even an earthly monarch can be an image of the reign of God, in whose hand it is to make great and to give strength to all.

The king’s psalm of thanksgiving continues this idea. Christian tradition also gives it a Messianic sense; Christ is the true King, full of blessing and life, the perfect presence of God among people. In a certain sense this image can also refer to people. Are not human beings the crowning achievement of creation? Does not God want us to become ‘co-heirs with His Son’ and ‘members of His royal household’?

The letters in the Book of Revelation to the seven local churches constitute a message to the Church in all times and places. Those who admit Christ into their homes will all be invited to share with him in the banquet of eternal life. The promise regarding sitting on thrones, previously announced to the Twelve, is now extended to all who are victorious.

Where I am, there will my servant be also. We can link Jesus’ I am to the unutterable Name of God. The servant of Jesus, whom the Father honours, will be where his Lord is, who has sat on the right hand of the Father in order to reign.

Christians are aware that unity among them, even if requiring human effort, is above all a gift of God. It is a share in Christ’s victory over sin, death and the evil which causes division. Our participation in Christ’s victory reaches its fullness in heaven. Our common witness to the Gospel should show the world a God who not limit or overpower us. We should announce in a way that is credible, to the people of our day and age, that Christ’s victory overcomes all that keeps us from sharing fullness of life with Him and with each other

 

Almighty God, Ruler of All, teach us to contemplate the mystery of Your glory. Grant that we may accept Your gifts with humility and respect each person´s dignity. May Your Holy Spirit strengthen us for the spiritual battles which lie ahead, so that united in Christ we may reign with Him in glory. Grant this through Him who humbled Himself and was exalted, who lives with You and the Holy Spirit, forever and ever. Amen.