That they me be one (Jn.17: 20)
Sudhir Jacob Gomes OMI
The Body: The main purpose of our ecumenism is to be one and to build the kingdom of God. Jesus also prays for this central gift “unity”: “ that they may be one, as you, Father, are in me and I in you…. that they also may be in us…that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one” (Jn.17: 21-23). We have lot of diversity among the Christians. So first of all we should work for unity among ourselves; unity of our faith, worship, vision, mission, and action. Our Catholic Church is linked with the other Christian communities by a true union in the Holy Spirit. The more closely we live our common Christian vocation and pray in common, the nearer we will be to “converting” to the Christianity. This unity should be visible. Because we long for one visible church, a church truly undivided. For our unity we need to recover sense of friendship, solidarity in the service of humankind, change of heart and holiness of life, public and private prayer and dialogue with other faith and denomination.
Christ calls to his disciples to unity, and the
believers in Christ cannot remain divided. There are walls of division and
distrust, obstacles and prejudices, longstanding misgivings and
misunderstandings, indifference and ignorance. Believers, especially the
Catholics, cannot fail to meet this challenges- that hinder the proclamation of
the Gospel of salvation. The commitment of ecumenical unity must be based on conversion,
prayer, and the purification of past memories, inspired by love and with grace
of the Holy Spirit. For better union we are called today to reexamine
our painful past and the hurt it causes even today.
The Catholic Church bases its commitment to gather all Christians into unity on God’s plan, to gather all people and all things into Christ in order to be for all a sacrament of unity.
Here I like to quote some of the texts from Bible, which speaks about unity. “Gather from all sides” God’s scattered people (Eze.37: 16-28). The Gospel of John describes how “ Jesus would die ---to gather into one the scattered children of God” (11:52). Paul explained in his letter to the Eph. how Jesus’ Cross broke down all hostility: “ to what was divided, he brought about unity” (2:14-16). The unity of divided humanity is the will of God, and for this reason God sent his Son. Jesus himself prayed to his Father “ that they may be one,” a living communion. This is the basis not only of our duty, but also of our responsibility before God and God’s plan.
The unity Jesus prayed for at the hour of his
passion, “ that they may be one” is at the very heart of Christ’s mission. This
unity does not consist merely in gathering of people as a collection of
individuals. It is a unity constituted by the profession of faith, the
sacraments, and hierarchical communion. The faithful are one, because in
the spirit they are in communion with the Son, sharing his communion with the
Father. Christ’s prayer “that they may be one,” asks the Father that all may
clearly see “ what is the plan of the mystery hidden for ages in God who
created all things” (Eph.3: 9). To believe in Christ means to desire unity; to
desire unity means to desire the Church; to desire the church means the
communion of grace corresponding to the Father’s plan and Christ’s prayer:
“that they may be one”.
Second Vatican Council speaks about many elements by
which we come closer to one another. These elements are – honoring of Sacred
Scripture, the belief in God the Father, and Christ, his Son, Baptism, and
other Sacraments, the Episcopacy, the Eucharist, Devotion to Virgin Mother,
Prayer and other spiritual benefits. The Council speaking of the Orthodox
churches states that, through the celebration of the Eucharist the Church of
God is built up and grows in unity.
The Council stresses the need of conversion
for ecumenical unity. Conversion is an essential element of every new
beginning. “There can be no unity without a change of heart”(UR 7) personally
as well as communally. Each one has to change his or her way of looking at
things. Pope John the XXIII says, “What unites us is much greater than what
divides us”. The more faithful Christian live the unity of the Gospel, the more
they foster and practice Christian unity. To the degree that they enjoy
communion with the Father, the Son, and the Holy Spirit, the better they will
achieve mutual communion (UR 7).
Public and private prayer for the unity of Christians
should be considered as the soul of the whole ecumenical movement. It is love
that gives the desire for unity. If we love one another, we strive to perfect
our communion. The common prayer of Christians is an invitation to Christ
himself: “ where two or three are gathered in my name, there I am in the midst
of them” (Mt.18: 20). In the fellowship
of prayer Christ is truly present; he prays in us, with us, and for us. Our
common prayer is a proof of unity, gathering together as we do in the name of
Christ, who is one. Christ is our unity.
Conclusion: Praying and working for the unity is not
reserved only to those who actually experience the lack of it, but it is a
concern that cannot be absent in the prayer of anyone in personal dialogue with
the Lord. It is a long process and very challenging task but not impossible. If
all try their level best with open heart and mind, and work hard sincerely then
unity is possible. We may not succeed fully, but let us keep always trying. The
Holy Spirit will do the rest.
Bibliography
1. Hand Notes of Fr. Shyamol Gomes csc.
2. Class notes of Fr. Shyamol Gomes csc
3. Pope John Paul II:
Encyclical letter, That they may be one, New York, Orbis Books, 1996.
Deborah
Deborah means “a bee.” She was Rebekah’s nurse. She
accompanied her to Palestine when Rebekah was given in marriage to Isaac
(Gen.24:59). Deborah died in Canaan near Bethel, where she was buried
(Gen.35:8). She was the fourth (some say fifth) and greatest of Israel’s judges,
a prophetess, a wife of Lapidoth (Jgs.4:4).Judges 4:4 identifies Deborah
in Hebrew as an eshet lappidot, usually translated “wife of Lappidoth”
but perhaps meaning “spirited woman. ” No Lappidoth is known to us. 1
Deborah
exercised legal function and military activities. She was the inspirer of the
Israelite reaction to the oppression of Jabin, the Canaanite king of Hazor.
Jabin terrorized the Hebrews with his military power. Deborah sat under the
palm tree year after near Bethel, and people flocked to her for judgment and
wisdom. She rendered legal decisions to
Israelites who came to her in the hill country of Ephraim. One day she summoned
Barak, and challenged him to lead an army against the Canaanites. Barak agreed
to do it only if Deborah herself would accompany him to battle. Deborah agreed.
She gathered an army of 10,000 men of the tribes of Naphtali and Zebulum, which
she entrusted to Barak. The Israelites with the help of Deborah brought off a
victory (Jgs.5:19-22) over the military superior Canaanite forces of Sisera.
This was a strategic battle in the struggle for control of central and northern
Palestine. Sisera, head of the Canaanite
army, managed to flee but was killed by woman Jael at Kedesh in whose tent he
had taken refuge (Jgs.4:24-26). Deborah predicted Sisera’s death by a woman and
that woman was discovered later on, was not Deborah, but another courageous
woman, Jael. Deborah accomplished Israel’s first united action since the
conquest, 175 years before. (2
same)
Deborah fascinates us. In an age when women were
largely subordinate to men, it undoubtedly took a remarkable woman to win the
respect and admiration of so many. Deborah must have been a very strong and
reassuring presence for Barak to demand her company as he went into battle. She
must have possessed profound wisdom to draw Hebrews from all over Israel for
her judgment. After the battle, Deborah
and Barak sang Debarah’s song of victory. Deborah’s victory is recorded in
prose (Jgs.4) and poetry (Jgs.5). The so-called canticle of Deborah is known as
the “Song of Deborah.”
Of chiefs who took the lead in israel,
of noble deeds by the people who bless the
Lord,
Hear, O kings, Give ear, O princes!
I to the Lord will sing my song,
my hymn to the Lord, he God of Israel-----(Jgs.5:2-31)
It is an epic
composition and stems almost from the same era. It is noted for its literary
merits and also important as one of the most ancient examples of Israelite
literature (1125BC). Moreover, it forms one of the few contemporary historical
sources for the period of the judges. The poem graphically portrays the
excitement of the battle in which God comes from the South (Edom,Sinai) to lead
the Israelite troops as well as the cosmic forces against the enemy (From
heaven fought the stars, against Sisera, Jgs.5:20 ). The poem concludes with a
striking juxtaposition of two domestic scenes: Jael’s assassination of
Sisera and Sisera’s mother waiting anxiously for the return of her son. Whereas
the prose version mentions only the tribes of Naphtali and Zebulun. The poem
praises Ephraim, Benjamin, Machir, Zebulum, Issachar, and Naphtali for their
brave participation in the battle, while censuring Reuben, Gilead, Dan, Asher,
and Meroz for not responding to the master. Though more tribes are mentioned as
cooperating in this crucial battle than any other in Judges, the traditional
twelve tribes are not all enumerated. Judah, Simeon, and Levi are missing,
while Machir and Gilead appear instead of Manasseh and Gad. (3 harpers dictionary)
Deborah’s insight into her fearless and unsolicited
devotion to God’s people renders her “blessed above women” (Jgs.5: 14). God is
not prejudiced regarding gender, age, or race. He will accomplish his purposes
thru (through) men and women, or even children. Deborah made herself available
to god, and god used her to achieve great things.4 sheet theke
The Eucharist: Source
and Summit of the Life and Mission of the Church
Sudhir Jacob Gomes, OMI
Introduction: From
the very beginning, the church has drawn her life from the Eucharist. The Eucharist is the reason for her
existence, the inexhaustible source of her holiness, the power of her unity,
the bond of her communion, the source of her dynamism in preaching the gospel,
the font of charity, the heart of human promotion and the anticipation of her
glory in the Eternal Banquet at the Wedding Feast of the Lamb. 1
Priestly Life, and Their Apostolate: in
Relation to the Ministry of Jesus and the Ministry of the Church: More than other faithful, priests in particular have
been shaken by a crisis of identity in the wake of the Council of Vat.II. Their
traditional image of the sole responsible leaders of the community has been
questioned. Problems of modern society- human rights, proper social and
economic structures, and peace between nations- weigh heavily on the minds and
consciences of all God-centered people, and priests in particular. Their role
as priests, their preaching, celebration of the Eucharist and the
administration of the Sacraments has to give the meaning and reflects these
problems of the of the people. 2
The priests share the very mission of Christ. The Rison Lord is present
in the church in various ways, particularly unique way in the Sacrament of the
Eucharist. In the Last Supper Lord Jesus commanded, “ Do this in remembrance of
me” (Lk. 22: 19). Thus the Sacrament passed down to us through the Apostles and
their successors. Now the ordained ministers are carrying out this
responsibility. Two Ecumenical Councils: Trent (1545-1563) And Vatican
II (1962-1965) and various Popes such as Pope Paul VI, and Pope John
Paul II made notable contributions to a better understanding of the mystery
of the Eucharist. Lumen Gentium no 11, and the Encyclical Letter Ecclesia
de Eucharistia highlights the Eucharist as the center and source of our
life and service of priestly ministry and the heart of the ecclesial communion.
Pope John Paul the II enriched the church with the documents on the Eucharist,
such as Catechism of the Catholic Church, the Encyclical Letter Ecclesia
de Eucharistia and the Apostolic Letter Mane Nobiscum Domine.3
Eucharist builds the church and the church is the spouse and Body of
Christ. In the church the ordain ministers (Bishops, Priests) celebrate the
Eucharist in the person of Christ the Head. In celebration of the
Eucharist, the ministerial priesthood differs from the common priesthood of the
faithful. Common priesthood should not obscure the task of the ministerial
priesthood. From the beginning it was the responsibility of the Apostles to
guide and lead the church. It was exercised in various forms till the present
triple structure of bishop, priest, and deacon became universally accepted in
the second and third centuries. The church in order to fulfill its mission
needs persons who are publicly and continually responsible for its unity. The
church has never been without persons holding specific authority and
responsibility. Ordained ministers are these authentic persons. The priest in the New Testament embodies
Jesus’ mission in and for the church, in and for the world of today. We will
understand our priesthood to the very extent we understand the mission of
Jesus. 4
Priesthood in the New Testament means realizing Jesus’ mission for the
community of believers in the world of today. The priest embodies this same
mission in his prophetic message of God’s reign in the world and the society of
today, through leadership in the community, and in the total self-gift of
his life in the service of his brothers and sisters.
Conclusion: Ordain ministers; their ministry or apostolate is based on Christ and
His ministry and ministry of the church. We are in the church and our ministry
cannot be separated from His Body (church). And Eucharist is the source and
strength of our ministry.
The High Court Verdict: The Fifth Amendment
to the Constitution Illegal
Sudhir Jacob Gomes, OMI
Introduction: Bangladesh is now going
through lots of problems. Fundamentalism is expending in the country,
journalists are passing through a critical situation as they are subjected to
state-sponsored violence and discrimination. Discrimination in wealth
distribution, extreme poverty, corruption, ‘crossfire,’ state terrorism,
repression on women and minority people, recent Aug. 17 bomb blasts across the
country, grenade attacks, political killings, arms smuggling, and finally the
HC verdict that declared the fifth amendment to the constitution illegal are
the most blow to our democracy, independence peace, justice and human rights. I
have chosen to write in detail on the recent HC verdict.
What is the HC verdict? The High Court bench of
Justice ABM Khairul Haque and Justice ATM Fazle Kabir on Aug. 29, 05 declared
that the fifth amendment to the constitution and the takeover of state power by
Khandaker Mostaque Ahmed, Justice Abu Sadaat Mohammed Sayem and General Zisur
Rahman from Aug.15, 1975 to April 9, 1979 was illegal, unconstitutional, and
made without jurisdiction. 1
What is in the Constitutions? It says, constitution of
Bangladesh is the embodiment of the will of the people of Bangladesh. It is the
supreme law and all other laws and actions must confirm to it. Any law or
action made in violation of the constitution is void. All functionaries of the
republic owe its existence to the Constitution. The legislature, the executive,
the judiciary, the defense services, the civil services, and all other services
owe its existence to the constitution.
Proclamation of the emergency can only be made by the president, on the
advice of the prime minister, in case of immanent danger to security of the
country. No person can declare martial law, if any body does, he will be liable
for high treason against the republic. Any attempt by any person or group of
persons, how high so ever, to usurp an elected government, shall render them
liable for high treason. 2
Why is it illegal or unjust? The taking over the powers of the Government
of People’s Republic of Bangladesh with effect from the morning of Aug.15, 1975
by Khandaker Mustaque Ahmed, and placing Bangladesh under martial law and his
assumption of the office of the president of Bangladesh on Aug. 20, 1975 were
in clear violation of the constitution, as, such, illegal, without lawful
authority, and without jurisdiction, consequently all his subsequent actions as
the president of Bangladesh were illegitimate and void. The taking over the
office of president of Bangladesh by Justice Abu Sadaat Mohammad Sayem and his
assumption of the chief martial law administrator on Nov.6, 1975, and the
handing over the office of martial law administrator to Major General Ziaur
Rahman by third proclamation on Nov.29, 1976 and enabling him to exercise all
the power of the chief martial law administrator and the nomination of Major
General Ziaur Rahman to become the president of Bangladesh on April 21, 1977
and also the handing over of the office of president to him, and also the
assumption of office of the president of
Bangladesh by Zia, being beyond the
ambit of the constitution, was illegal, without lawful authority and without
jurisdiction. All his subsequent functions and actions as chief martial
administrator were illegal, illegitimate, and unjust. 3
In
the verdict, the HC observed that the martial law as a whole is illegal and
unconstitutional and all the actions, laws and rules made under martial law are
illegal. The changes of the governments between Aug.15, 1975 and before the
national elections of 1991 were not carried out constitutionally. The HC said,
the constitution doesn’t permit anyone to assume power by any means other than
the ones mentioned in constitution. If any one does so, it will amount to
sedition. 4
My personal comments: Violation of the constitution is a grave legal wrong
and remains so for all time to come. We have to protect the dignity of the
judiciary and uphold the constitution, democracy and rule of law. I personally
feel (and as we read from the papers) that this historic verdict appreciated by
the nation has brought new dimension to the history of the country’s politics,
democracy and rule of law. The observations in the verdict have upheld the
superiority of the constitutions and sovereignty of the country. For me, nobody
should interfere to the independence of judiciary. Former president Ziaur
Rahman distorted the basic principles of the constitutions. He deleted one of
the four original fundamental principles of the country as it was in the
original constitution, and allowed religion-based politics in the country. And
now we see the present government (BNP) how bringing this Islamist militant
group in the limelight for their personal protection and, in the name of
religion, allowing them to unjust, unlawful and anti- social activities. Now we
have to stop all these injustice and illegal activities of the country for
promoting peace, justice, unity and progress. I personally hope that the
Appellate Division will uphold the judgment of the High Court, for they are
bound by the oath to protect the constitution.
Conclusion: The constitution must take precedence over every
thing under any circumstances, as it reflects the will of the people.
Parliament, judiciary, administration, defense and everything else must remain
accountable to the constitution. Even if the state should declare a state of
emergency, it must follow the constitution. The constitution has been trampled
by the martial law in the past and we should not allow it any more to act it
upon illegally and destroy harmony, peace, justice and fundamental rights of
the people.
‰n Avgv‡`I mM©m&n wcZ, †Zvgvi bvg c~wRZ †nvK †Zvgvi ivR¨
cÖwZôv †nvK, †Zvgvi nx
1 the New World Dictionary Concordance to the New American Bible.
1 L’osservatore Romano. 20 July, 2005,
p. 5.
2 V.T. George, Fr., His Silent Steps.
St. Paul Press, Bandra, 2002. p. 230
3 Vatican II, Lumen Gentium, No. 11
and L’osservatore Romano. July
20, 2005, pp. 5-6.
4 V.T. George, Fr., His Silent Steps. St Paul
Press, Bandra, 2002, pp.230-231
1 The Daily Star. August 30, 2005, Tuesday, P.1
2 The Daily Star. September 1, 2005, Thursday, pp. 1& 15.
3 Ibid. p. 15
4 The Daily Star. August 30. 2005, Tuesday, p.1
Comments
Post a Comment