“PADRIPONN” (Priesthood)
HOW ROMAN CATHOLICISM LANDED IN GOA
Before I get down to write on priesthood and priests, let me give a little
brief on how Roman Catholicism landed in Goa.
The Portuguese introduced Christianity to Goa. One of Vasco da Gama's goals
in finding the sea route to India was to find new Christians. Upon landing
at Calicut in 1498 he was surprised to find a thriving Christian community
established by one of the Last Apostles of Jesus, St. Thomas. This, however,
did not stop the Portuguese from promoting their own brand of European
Christianity - Roman Catholicism.
The first missionaries sent to India after the discovery of the sea route
were some Dominican Friars who came as chaplains of the Fleet on Alfonso de
Albuquerque's ships. Soon a church dedicated to St. Catherine was set up
after the conquest, the significance being the victorious conquest of Goa on
St. Catherine's day, November 25, 1510.
The next group that was more successful in propagating Christianity was the
Franciscans, who arrived in Goa in 1517. For the next quarter century they
were active in conversions not only in Goa but also the bordering areas of
India. Upon hearing of this success, Pope Paul II subsequently raised the
status of Goa to an Episcopal. He appointed the First Bishop to take charge
who unfortunately never made it to India, as he died soon after appointment.
The Pope then appointed the Episcopal authority to Dom Fr. João de
Albuquerque, who took charge of the diocese in 1538.
The most successful group to arrive soon after was the Jesuits of the newly
formed Society of Jesus. With the arrival of St. Francis Xavier S.J., one of
its founders, the activity of the Jesuits went into overdrive. Goa became
the base for Fr. Francis Xavier's voyages to the east. His preaching of the
gospel took him to Macau, Japan, Philippines and at the doors of China. His
untimely death on the desolate island of Sancian in the South China Sea put
an end to his career but not his legend. The saga of the incorruptibility of
his body eventually led to his canonization and sainthood in 1622 and his
relics preserved for posterity at the Basilica of Bom Jesus, Old Goa.
The other Missionary and religious orders that settled in Goa include the
Dominicans in 1572, The Theatines in 1640, Order of St. John in 1681 and the
Carmelites in the 1700s. The only nunnery in Goa was the Monastery of St.
Monica, established in 1606.
Alfonso de Albuquerque had not interfered with Hindu religious practices
apart from forbidding the practice of Sati. He also did not destroy any
temples during his reign. From 1540 onwards, under the influence of the
counter-reformation in Europe and with the arrival of the Inquisition to
Goa, this liberal policy was reversed. A strict censorship of literature was
soon imposed. New laws forbade the public profession of any other religion
except the Catholic religion. Even the Syrian Christians who had been in
India before the Portuguese were treated as heretics along with the Jews and
Protestants. Hindus also came to be affected and they were accused of being
disrespectful to Christianity.
An edict by the Viceroy in 1576 required the destruction of all Hindu
temples in Portuguese controlled Goa along with banning of ritual ablutions
and the expulsions of non Christian priests, holy men and preachers. Hindus
were forbidden to visit Temples in adjoining areas not controlled by the
Portuguese and were compelled in some cases to attend Churches and listen to
the Gospel. Social intercourse between Christians and non Christians was
discouraged. Christian converts were favored in the appointments of Goans to
public office and some positions were even reserved for these new converts.
The law on paper still laid down that the "Conversion to Christianity of
people from other religions had to be by persuasion and not by force". This,
however, was not practiced in reality. An exception to this law was made in
1559 when a decree ordered Hindu orphan children to be handed over to the
College of São Paolo so they could be baptized and educated as Christians by
the College.
The converts usually took on the name of the priest or the College who or
where they were baptized. After conversion, they were expected to make a
clean break from their Hindu past. Not only were their names changed but
also their food habits, social customs and even dress had to conform to the
way of living of the European Christians. Several old Hindu practices were
enhanced in their Christianized versions. The place of honor given to the
family deity was now given to the Oratorio. The flame burned before a
crucifix and various Christian saints. The Tulsi plant in front of the house
gave way to the Cross in front of Christian homes and Christian prayers now
accompanied pre-marriage ceremonies. In the village, the Novem (harvest
procession) was headed by a Christian priest instead of a Hindu one and he
also performed the traditional blessing of the first sheaves of paddy.
The Portuguese also implemented the compulsory learning of the Portuguese
Language under the Viceroy, Count of Alvor (1681-1686). He compelled Goans
to give up Konkani and this caused a significant number of people to flee
Goa to neighboring India. The result of all these actions was that in 1707,
there were 100,000 Christians to 3000 Hindus in Salcette and a similar ratio
in other areas of the Old Conquests.
This repressive policy of the Portuguese continued until the mid 1700s and
underwent a complete U turn due to one individual - The Marquis of Pombal.
Sebastian Jose de Carvalho, later to be the Marquis of Pombal was the Prime
Minister to the King of Portugal, Dom Joseph I. He was appointed in 1750 and
was propelled to power by the Lisbon earthquake of 1755. He successfully
masterminded the rebuilding of Lisbon and this made him very powerful and
influential in the eyes of the King and the court. The assassination attempt
on the King on September 8, 1758 gave him an opportunity to purge his
enemies and he did so with a vengeance. These included the ex-Duke Alvario,
the Marcioness of Tavora and her husband and two sons and the Jesuit
fathers. All the conspirators were executed. In 1761, Pombal issued an edict
confiscating all Jesuit property to the crown and arrested and imprisoned
all the Jesuits. A total of 53 Jesuit priests were executed as
co-conspirators in the assassination plot. The Jesuit leader, Fr. Malagrida
was hanged and others burned at the stake. All of the remaining Jesuits
were expelled from Portugal.
The fallout of the Jesuit expulsion had its immediate ramifications on all
aspects of life in Goa. The most important effect was felt on education.
Replacing Jesuit teachers and professors was an arduous task. The greatest
impact was however felt on the commercial front. The Jesuits had invested a
vast amount of their resources in every sphere of commercial activity in
Portuguese Asia and were involved in shipping, building, trade and finance.
They were the custodians of the crown funds, managers of Goa's Royal
Hospital and responsible for the upkeep of the fortifications and minting of
coins at some places. They also owned large tracts of land all over.
The most important other decision of Pombal that had far reaching effects
and was welcomed by all was the suppression of the Inquisition in 1774.
It appears that Goa was Pombal's greatest beneficiary. Though the expulsion
of the Jesuits was controversial, the suppression of the Inquisition was
welcomed by all. However, there was more. For more than half a century
before his coming to power, local Goan priests were used by the clergy to do
the low rung work. They were never promoted or appointed to higher
positions. The Cathedral chapter, the Vicarships and the professorships in
Goa were all filled by Europeans only. Pombal's historic decrees of 1761 and
1763 among others, called for opening up the Clergy and various religious
orders for all subjects irrespective of their being white or native in
origin. As a result of this, the first Goan was appointed to the Cathedral
chapter in 1762. Soon the Vicarships went to eligible locals. The Religious
orders which had earlier refused to admit natives in their ranks a few years
ago began accepting Goans. The local Theatines were the first to do so and
soon all other religious orders followed suit.
The well-known and well-organized plot - the "Pinto Revolt" - took place in
1787. The leaders of the plot were some prominent priests of Goa belonging
to the "Pinto Family" who had the support of some military officers of Goan
origin. A large number of arrests were made and criminal proceedings
launched against its leaders. 47 members of the group were arrested and
prosecuted as plotters including 17 priests. Fr. Jose Vaz from Anjuna was
among the priests denounced and detained.
The periods from 1820s to 1920s are regarded as one of the best times for
Goans with regards to religious and political freedom. Portugal was a
monarchy until 1910 and was replaced by democracy and was declared a
republic. Goans were given representation in the Portuguese parliament. All
citizens, be they Hindus, Christians etc were guaranteed individual freedom
and liberty under the civil code. All this changed in 1928 with the
dictatorship under Dr. Antonio Salazar. His 'Acta Colonial’ denied
everything promised previously and Goans were back to square one.
Goa was called the "Rome of the East" due to the central role it played in
the evangelization of the East. Fr. Joseph Vaz, who distinguished himself
in the evangelization of Sri Lanka and is therefore acclaimed as the
'Apostle of Ceylon', was beatified by Pope John Paul II on January 21, 1995.
Fr Agnelo De Souza, member of the Missionary Society of Pilar, is
hopefully on the way to beatification.
Since the Portuguese introduced Roman Catholicism in Goa, Goans were
basically Roman Catholics. At least I did not know of any other Christian
religion besides Catholicism when I grew up in the 1950s. To my knowledge,
other Christian religions and denominations arrived in Goa and established
their churches on Goan soil post liberation. Just like various political
parties which arrived in Goa around the same time and split the vote bank
among Goans, the other Christian religions and/or denominations also created
splits in Catholicism.
PRIESTHOOD
Priesthood is more than celebrating Mass and telling people about God. It is
about knowing the central call of your life and giving your all for this
call. Priests are called to be forthright messengers of hope, strong
community leaders and spiritual guides for both the lost and the faithful.
Jesus Christ has had an incredible impact on the world. His teachings have
shaped many values held by our society, and His love has transformed
countless lives. A critical part of a priest's mission is to tell Christ's
story of hope. That story brings comfort to those who are weak and without
a voice, and encourages and activates those who have the power to make the
world a better place. Jesus' message of hope is not always popular; people
have suffered for preaching the Gospel, but it is a powerful message that
must be told.
One of the most satisfying things about being a priest is being part of a
faith community and being a pastoral leader. This occurs on a number of
levels, including presiding over communal worship of a faith community and
joining with families at big moments like weddings and baptisms. Nourishing
the Catholic community with the Body and Blood of Christ is a vital role for
a priest. He also needs to explore ways of helping people make spiritual
sense of their lives in a dynamic and changing world. Before speaking about
other people's lives, priests need to be students of prayer themselves. A
priest develops his personal relationship with God, to learn the ways of God
and to lead others on those paths.
God's first call for every person is to simply follow Him. You were created
to be in relationship with God, and that is His greatest desire for you. As
your relationship with God grows, He will continue to draw you deeper into
this relationship, and call you to become more like Christ, to love Him
more, and to love others through service. In all these things, you will
experience God calling you to a particular vocation.
Every vocation starts with an initial call, but every call and every journey
is different. The word vocation comes from another Latin word vocatio,
which means 'a calling'. The Catholic Church recognizes four main vocations:
Priesthood, Religious Life, Marriage and Single Life. God calls everyone to
follow Him - there is no question about that. The question is: How is God
calling ME to follow Him? “Quo Vadis" is Latin for "where are you going?"
It's a question that Christ asks of each of us - "Where are you going?"
In each vocation, the person lives a life of faith and prayer to continually
grow in relationship with God. The Church recognizes that each vocation is
equal in the sense that no vocation is better or less than any other.
However, because God calls you to a particular vocation - whether marriage,
priesthood, religious life or single life - that vocation is the best one
for you, and the one that will 'fit' you best and make you the most happy.
Priesthood is God’s call – not everyone is called to join the vocation.
“Many are called but few are chosen.”
PRIEST
A priest is a person having the authority or power to perform and administer
religious rites. Priests have been known since the earliest of early times
and in the simplest societies.
A Catholic priest is a male ordained minister of the Church. Because they
give their lives in total service to the Church, priests embrace the gift of
celibacy and commit to a life of prayer. They proclaim the Good News, teach
the Catholic faith, minister the Sacraments, work to build up their local
faith community and lead their faith community in worship. Most priests
minister in a parish setting, while others may serve as chaplains.
Greek word, presbyteros, Latin presbyterus, is traditionally translated
priest and the English word priest is indeed etymologically derived from
this word; literally, however, this word means elder, and is used in neutral
and non-religious contexts in Greek to refer to seniority or relative age.
It is the term used in Catholicism to refer to one given the sacrament of
Holy Orders in that degree.
The most significant liturgical acts reserved to priests are the
administration of the Sacraments, including the celebration of the Mass or
Divine Liturgy, the Sacrament of Penance, also called Confession and the
Sacrament of anointing of the sick. Confirmation or Chrism is most often
celebrated by a bishop. Holy Baptism may be administered by anyone and
Matrimony may be witnessed by a deacon, but most often these are also
normally administered by a priest. The only sacrament which may only be
celebrated by a bishop is that of Ordination, or Holy Orders.
Only men who meet certain requirements may become priests. In Roman
Catholicism the canonical minimum age is twenty-five. Bishops may dispense
with this rule and ordain men up to one year younger; dispensations of more
than a year are reserved to the Holy See. A Catholic priest must be
incardinated by his bishop or his major religious superior in order to
engage in public ministry. He cannot marry after ordination. In the Latin
rite of the Catholic Church, they must be celibate.
Just as a boy must eventually make his own way to healthy adulthood while
remaining loyal to the family, so the priest, in resolving the Oedipal
complex, must suffer the anxiety and tension of being loyal to the church
and faithful to his own vision.
A young man gives up his home and place and joins a seminary where he goes
through the necessary education after which he is ordained. A priest is
then assigned to a church where he preaches the word of God and spreads the
faith of Christianity.
During our childhood, if a boy took religion very seriously, his parents,
relatives and even neighbors would ask him: “Puta, tum padri zatai?” (Son,
are you joining priesthood?) By the same token, if this question was posed
to a mischievous boy, they would say: “Hoi, to padri zalear mandri
ghaltolo” meaning if he becomes a priest, he will lay the mat!
To be a priest is to be a man of God. It is to lead people in the vision of
transforming the world according to the mind of Jesus Christ.
We get married, have a family and make our future but a priest’s life begins
and ends in a Church.
BONDDIO PADRI (One appearing in priestly dress, but without Holy Orders of
the priesthood.)
We had quite a few of them but the most famous in Mapusa area in the 50s and
60s was ‘SAKRULA’ from Bastora. He wore a brown cassock with a hood, like
the one used by Capuchin fathers. He placed a long rosary around his neck
which had a big crucifix. He had long hair; he wore sandals and rode around
on a bicycle. He was always present at football matches in Mapusa as well
as in adjoining villages. He pretended to be St. Anthony and blessed people
using the crucifix. I believe he belonged to a well-to-do family in
Bastora. I was told he did menial work at home, including plucking of
coconuts – not by climbing the trees but by using a ladder.
Whenever a guy gives up drinking alcohol, he is sometimes referred to as
‘padri’ and people comment: “Tannem soro soddlo; to atam padri zala” (he
gave up liquor; he has become a priest) because priests usually did not
drink.
PREREQUISITE FOR PRIESTHOOD
Until the beginning of the last century, priests in Goa came from two main
communities/castes – Brahmin and Charddo. Both belonged to well-to-do
families. A poor man was not considered for priesthood, even if he wished.
It was only towards the middle of the last century that boys from poor and
middle class families joined seminaries and became priests. Thus, the
second half of the last century saw a significant rise in the number of
priests in Goa.
To my knowledge, one of the first priests to be Ordained in Anjuna from a
poor family in the late 1940s, was Fr. Peter D’Souza from Bhattin. His
father, Pedro D’Souza aka Pedro Ghannekar, owned a “ghanno” (bullock-driven
mill). After Fr. Peter’s Ordination, people gave up referring to his house
as “Pedro Ghannekarager”; instead, they referred to it as “Padriger.” Fr.
Peter went to Canada in the mid 1950s and settled there. He celebrated
Advogad Saibinninchem fest (Our Lady of Advocate’s feast) in Anjuna church
four years ago. He passed away last year.
Joint family system was the norm in Goa. Everyone, regardless of the caste,
planned and had a large family. If a Brahmin had six sons, two of them
would get employed, the third would become a lawyer, the fourth a doctor,
the fifth would be offered to God in the form of a priest and the sixth
would look after properties and business; he mostly ended up a bachelor and
gave company to his spinster sisters who chose to remain unmarried because
they/their parents didn’t want to part with their wealth by way of dowry.
Sometimes if a family had six sons, two joined priesthood.
WHITE or ROMAN COLLAR
Nothing, it seems, changes more often than fashion. If you look at
yesteryear portraits, you will notice quite a change from the clothes we
wear today. While not quite as dramatic, the clothes worn by priests and
other members of the clergy have also changed over the years. The white
collar (which is usually paired with a companion black collar), customarily
referred to as a "Roman collar", was developed over several centuries and
has been worn in a form somewhat similar to that of the present day only
since the mid-1800s.
In Western Christianity, the stiff white clerical collar has become the
nearly universal feature of priestly clerical clothing, worn either with a
cassock or a clergy shirt. The collar may be either a full collar or a
vestigial tab displayed through a square cutout in the shirt collar.
In the fashions of the fifteenth century, men clergy and laity began to turn
their linen collars up and over their outer garments. Gradually these
collars became elaborate, often varying in style and ornamentation from
country to country. In order to protect the collar from getting soiled, a
separate linen band was sewn on the collar where it was worn against the
neck. It was this linen band that was removed and laundered, rather than the
entire collar. Eventually, the ornamentation of collars became too
extensive and Rome demanded that clergy adopt a simpler style. With all lace
and other worldly decorations removed, the protective linen band became the
most prominent feature of the clerical collar. As the centuries progressed,
this linen "choker" was stiffened with starch and began to resemble the
collars worn today.
Among the typical features of the cassock is a standing black collar. Most
often this collar has a small, notched opening, an opening that will be
important as the Roman collar develops.
Catholic clergy continue to wear the simple, white band collar (although
these days, the collar is usually made of plastic, not linen). More
frequently, however, Catholic clergy wear clothing that approximates what
would be seen if the simple white band collar is worn beneath a black
cassock all that shows through is the little notch of white under the chin.
This collar has become so identified with Catholic clergy that you rarely
see it worn by ministers of other denominations. It is, therefore, called
the "Roman" collar.
CASSOCK
It has been customary for many years for clergy to dress in black. Black was
adopted as a sign of simplicity, color being somewhat festive and associated
with the wealthier. As color became associated with liturgy, different
colors of vestments being associated with different feasts and seasons, the
clergy began to dress without color when not celebrating liturgy. In
tropical climates, clergy more often wear white. The most common garment
for the clergy was the cassock, which derived from the clothing worn for
warmth by most people in the fifth century. Because churches often remained
unheated, the cassock was retained by the clergy long after it was abandoned
by others. By the middle ages, the cassock was so associated with the clergy
that it became their distinctive garb.
A cassock is a plain, lightweight, ankle-length garment with long sleeves
but without hood. The cassock is a clerical, not vestment. It serves as an
undergarment for vestments. If the cassock has buttons down the center of
the front, from the neck to the ankles, it is called a Roman cassock. The
Roman style cassock has 33 buttons representing Christ’s 33 years on Earth.
It is black for priests, purple for bishops, red for cardinals and white for
the Pope.
Distinctive clerical clothing is less often worn in modern times than
formerly, and in many cases it is rare for a priest to wear it when not
acting in a pastoral capacity, especially in countries that view themselves
as largely secular in nature. There are frequent exceptions to this however,
and many priests rarely if ever go out in public without it, especially in
countries where their religion makes up a clear majority of the population.
This was followed in Goa though we did not have a clear majority. Pope John
Paul II often instructed Catholic priests and religious to always wear their
distinctive (clerical) clothing, unless wearing it would result in
persecution or grave verbal attacks like in the country where I am presently
employed.
A Goan priest was always seen in his white cassock. With a white cassock
on, a priest looked like a dove - a symbol often used in Christianity to
depict the Holy Spirit. White or black cassock was the identity of a
priest. He wore black cassock whenever he attended a funeral or celebrated
week’s mind mass or month’s mind mass or a death anniversary mass. He
removed it only when he rested in his quarters. Even when people went to
meet with him, he hurriedly put on his cassock and then only came out of his
room.
Goan priests always wore a pair of trousers under their cassock, which was a
little longer than cassock length. As such, we knew what color and texture
quality trousers a priest had worn.
CLERGY SHIRT
Even today, you may see a priest wearing a Roman collar with a cassock. More
often, you will see him in a ‘tab shirt’. The tab shirt is simply a black
(or white or sometimes another color) shirt with a simple fabric collar in
the same color as the shirt. This collar is constructed to permit the
insertion of a little "tab" of white plastic. Most priests now prefer tab
shirts because they feel comfortable in it.
A clergy shirt is a clerical, not a vestment. From the 1970s, many Goan
priests gave up wearing a cassock and instead began to wear neckband and
tab-collar shirts. Though many people associate clergy shirts with the
Roman Catholic Church, it is only because their sheer size makes their
clergy conspicuous. Clergy shirts (black shirts with white tabs or collars)
are actually of Protestant origin.
It was difficult for Goans to accept the sudden change from cassock to
clerical (the clothing and accessories that clergy wear as street clothes,
such as a tab-collar shirt, which make it evident that they are clergy.)
Here are the lyrics of a verse and chorus of a song sung by the late Kamat
de Assolna, in which he expresses public discontentment at priests taking up
Hindu names and discarding the cassock:
Padrinim atam boltench dhorlam, kitkeanim nanvuim bodol’lam, soddun nanv
bautizma disak dilelem
Jezuchem xikop khuim gha urlam, amchem noxib mista sorlam, hem oxem ghoddot
mhunnon konnem re chintlelem
Poiat Goeant aiz kitem chol’lam, adim ghoddonaslem aiz ghoddlam, Seman Sant
ietoch Goeam dukan buddtalem
Korezmanchem bhov thoddeank poddlam, Saibinn Maimchem kalliz roddlam, adim
amcheim kalliz toxench roddtalem
Igorz Mathen atvinch novlam ghoddtat, diret amkam nam re xinnpacho
Hea fuddem Kristanv bhavanim aploch fondd fonddpacho
Konn padri Bramanand, konn Premanand, konn rit-rovis sanddpacho
Urlam fokot tannim Jezu Kristak Dev Anand mhunnpacho
It was much more difficult for people to accept priests in casual wear
though some fixed a tiny cross to shirt pocket to make it evident they were
clergy, but others chose not to in which case an unknown person found it
difficult to identify a priest.
Here is another well-composed song by the late Kamat de Assolna in which he
talks about the ‘cross’ and how priests in those days when they switched
from a cassock to casual wear kept the cross in shirt pocket instead of
wearing it on the shirt:
“KHURIS” (Cross) by Kamat de Asolna
I
Adlea tempar ho sonvsar aslo re kaiboro
Maim-pai bhurgeank Aitarak misak voro
Karann tankan dotorn xikoitalin ghevn aro
Xikoita titkeim bhurgeanche motin uro
Aiz khaxea pai putank ghevn pietat soro
Rozar korunk tankan vell nam rokddench zata puro
Sant Khursacho mog korun khoro
Bandun kastidadicho dhoro
Adle padri amche bhaghevonth moro
Chorus
Ek Amche Bapa, ek Noman Mori
Rozar tum korxi, jem poddta bori
Chovis horam disak, dha ek pavt tori
Sant khursachi kadd, vaztoch aimori
II
Adlea tempar sonvsaran milagri poi ghoddo
Kalliz amchem tednam khursa thaim kitlem voddo
Nimannea Sukraradis ami cholon Montir choddo
Jezuk khursar marlolo pollovn sogott roddo
Piddevont khursak poitoch khuxealkaien uddo
Akantak sampoddlolo khursak paem poddo
Aiz munis kortubanim paddo
Ani chintnanim to reddo
Sonvsar korun soddla mornancho ghaddo
Chorus
Pattim vadoll ievn, kitle kavz ghoddle
Loknnanche khambe, alovn bhuim poddle
Ghoram moddon gelin, umttole ruk vhoddle
Jezuche khuris, sang kitle moddle
III
Kalvar dongra velo khuris ked’do vhoddlo
Tea khursar ghoddlelem povn ak’ko sonvsar roddlo
Aiz munis xikon poi kitko choddlo
Khursak visron thoddeanim boltoch dhorom ghoddlo
Goenchea Saiban Jezucho khuris Goyeant haddlo
Tea khursak povn kitkeanim adlo dhorom soddlo
Goencho lok khuxealkaien uddlo
Jezuchea mogan poddlo
Goenkarak poiat aiz Devcharan naddlo
Chorus
Dekun to khuris, lhan zait voita
Khursa fuddem kitke, aiz man bagoita
Gomttean taka ghalun, bhov thodde dakoita
Thodde padri khuris, bolsan lipoita
Besides spreading the word of God, a priest serves us from the day we are
born until we return to dust. Here are some of his functions.
THE SEVEN CATHOLIC SACRAMENTS
A sacrament is an outward symbol of God's grace. Catholicism has seven sacraments including Baptism and Holy Orders. The Latin word sacramentum means "a sign of the sacred." The seven sacraments are ceremonies that point to what is sacred, significant and important for Christians. They are special occasions for experiencing God's saving presence. That's what theologians mean when they say that sacraments are at the same time signs
and instruments of God's grace.
BAPTISM
Baptism is the first and basic sacrament of seven Sacraments in the Catholic Church that erases original sin. Original sin is from when Adam and Eve disobeyed God. The waters of baptism wash our souls clean of this sin and any other sins a person might have. It holds the first place among all the sacraments because it is the gate of spiritual life, for by it we are made members of Christ and of the body of the Church.
The sacrament is administered by a priest by immersing the recipient in water or by pouring (not just sprinkling) water on the person's head: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." Baptism makes the baptized person share in the Trinitarian life of God through "sanctifying grace" (the grace of justification that
incorporates the person in Christ and His Church). It makes the person a sharer, too, in the priesthood of Christ and is the foundation of communion between all Christians. It imparts the theological virtues (faith, hope and charity) and the gifts of the Holy Spirit. It marks the baptized person with a spiritual seal or character that indicates permanent belonging to Christ.
Basically, a priest gives a name to a child or adult in the name of God and
welcomes him/her with open arms as a member of the Church. Christening of a
person is the happiest moment not only to a family because of an additional
Christian member but also to the Church because it, too, enrolls a new
member on its roster.
In the olden days, usually the first male baby was given his paternal
grandfather’s first name; sometimes first and second names were given, as in
my case. The first female baby was given her paternal grandmother’s name.
For a boy, the second name was usually godfather’s; for a girl, it was
godmother’s. The third given name was usually that of the day’s saint’s.
This is how at least three names were given to a child. Most of the poor
named their children after a priest’s or saint’s name.
For a newly married couple, a child is the biggest joy of their lives. As
soon as he/she is christened, the couple shares their excitement and joy
with their relatives, neighbors and friends by throwing a party and having a
grand celebration. Christening becomes the first biggest occasion of their
married life with more to follow in the years to come.
RECONCILIATION
We are all sinners but the Church has provided us with a tool to cleanse
ourselves with the Sacrament of Reconciliation. It is the sacrament of
healing, which is also called the sacrament of penance, of conversion, of
confession and of forgiveness. We go to a priest and confess our sins and
he forgives us in the name of God. Catholics are bound by obligation to
confess grave sins at least once a year. It is the sacrament of spiritual
healing of a baptized person from the distancing from God involved in sins
committed. It involves four elements: the penitent\'s contrition for sin
(without which the rite does not have its effect), confession to a priest -
",1] ); //-->
Basically, a priest gives a name to a child or adult in the name of God and welcomes him/her with open arms as a member of the Church. Christening of a person is the happiest moment not only to a family because of an additional Christian member but also to the Church because it, too, enrolls a new member on its roster.
In the olden days, usually the first male baby was given his paternal grandfather’s first name; sometimes first and second names were given, as in my case. The first female baby was given her paternal grandmother’s name. For a boy, the second name was usually godfather’s; for a girl, it was godmother’s. The third given name was usually that of the day’s saint’s. This is how at least three names were given to a child. Most of the poor
named their children after a priest’s or saint’s name.
For a newly married couple, a child is the biggest joy of their lives. As soon as he/she is christened, the couple shares their excitement and joy with their relatives, neighbors and friends by throwing a party and having a grand celebration. Christening becomes the first biggest occasion of their married life with more to follow in the years to come.
RECONCILIATION
We are all sinners but the Church has provided us with a tool to cleanse ourselves with the Sacrament of Reconciliation. It is the sacrament of healing, which is also called the sacrament of penance, of conversion, of confession and of forgiveness. We go to a priest and confess our sins and he forgives us in the name of God. Catholics are bound by obligation to confess grave sins at least once a year. It is the sacrament of spiritual
healing of a baptized person from the distancing from God involved in sins committed. It involves four elements: the penitent's contrition for sin (without which the rite does not have its effect), confession to a priest - priest, and satisfaction. In early Christian centuries, the fourth element
was quite onerous and generally preceded absolution, but now it usually
involves a simple task called “penance” for the penitent to perform, to make
some reparation and as a medicinal means of strengthening against further
temptation.
Though God alone forgives sins, He has given priests the power to exercise
this ministry in His name. The priest is the only person who is authorized
to listen to confession and absolve a person of his/her sins. When you
confess to a priest, your confession remains a secret with him, as he cannot
divulge it to anyone, not even to government authorities. He guards your
sins/secret and dies with it.
You won’t believe, boys from Praias ward in Anjuna specially came for
confessions at St. John’s chapel in Gaumvaddy. The reason: There was a
resident priest, Fr. Pinto, at St. Anthony’s chapel, Praias, known to all as
‘CHINCHRO” (tamarind seed). He was so called because he had only front
upper teeth that were brownish in color and looked like fried, peeled
tamarind seeds. Praias is a Portuguese word which means seashore. All the
bhattkars who owned properties at or close to Praias hardly got any coconuts
because boys would rob “addsoram” (tender coconuts.) When a boy confessed
to Fr. Pinto he stole tender coconuts, he would stand up and exclaim loudly
- “Kitem!” (What!), and have a look at the boy by swerving out of the
confession box. He then told the boy his sins could not be forgiven until
he made up for the stolen tender coconuts. He suggested that the boy either
pay the landlord indirectly or serve fertilizer to the tree(s) equivalent to
stolen tender coconuts, plus he ordered him at least a dozen rosaries as
penance in addition to many Our Father and Hail Maries. What was worse was
",1] ); //--> only a priest has the power to administer the sacrament - absolution by the priest, and satisfaction. In early Christian centuries, the fourth element
was quite onerous and generally preceded absolution, but now it usually involves a simple task called “penance” for the penitent to perform, to make some reparation and as a medicinal means of strengthening against further temptation.
Though God alone forgives sins, He has given priests the power to exercise this ministry in His name. The priest is the only person who is authorized to listen to confession and absolve a person of his/her sins. When you confess to a priest, your confession remains a secret with him, as he cannot divulge it to anyone, not even to government authorities. He guards your sins/secret and dies with it.
You won’t believe, boys from Praias ward in Anjuna specially came for confessions at St. John’s chapel in Gaumvaddy. The reason: There was a resident priest, Fr. Pinto, at St. Anthony’s chapel, Praias, known to all as ‘CHINCHRO” (tamarind seed). He was so called because he had only front upper teeth that were brownish in color and looked like fried, peeled tamarind seeds. Praias is a Portuguese word which means seashore.
All the bhattkars who owned properties at or close to Praias hardly got any coconuts because boys would rob “addsoram” (tender coconuts.) When a boy confessed to Fr. Pinto he stole tender coconuts, he would stand up and exclaim loudly - “Kitem!” (What!), and have a look at the boy by swerving out of the confession box. He then told the boy his sins could not be forgiven until he made up for the stolen tender coconuts. He suggested that the boy either pay the landlord indirectly or serve fertilizer to the tree(s) equivalent to stolen tender coconuts, plus he ordered him at least a dozen rosaries as penance in addition to many Our Father and Hail Maries. What was worse was stolen tender coconuts. We know it was wrong on his part to do that but
there are always exceptions. I am sure Praias boys will reminisce their
mischievousness as they read this article. Fr. Pinto passed SSCE at the age
of 60!
General Sacramental Absolution
Many nowadays do not go to a priest to confess. The Church is aware of this
fact. Therefore, most archdiocesan parishes follow the church’s rite for
general absolution as an alternative to individual confession to a priest.
The rite consists of a communal service involving prayer, scripture reading,
an extended examination of conscience, a joint statement of contrition,
recitation of the Confiteor (“I confess to Almighty God…..), a silent
imposing of hands on each penitent by a priest, followed by a statement
general absolution for participants. The service concludes with an
exhortation to give thanks to God for His mercy followed by a blessing.
Though all present are absolved through this rite, the law states that those
conscious of mortal sin must intend to confess individually at a later time.
HOLY COMMUNION
Every child is christened with baptism after which he/she is taught the
catechism and given the knowledge of the religion. It is the priest from
whom we receive the First Holy Communion.
Holy Communion is when we can receive the Body and Blood of Jesus Christ.
Catholics believe that the Eucharist is the actual Body of Christ and not a
symbol. We should be clean of any serious sins before taking Holy Communion.
The Eucharist is the sacrament by which Catholics partake of the Body and
Blood of Jesus Christ and participate in His one sacrifice. The bread and
wine used in the Eucharistic rite are, in Catholic faith, believed to be
transformed in all but appearance into the Body and Blood of Christ, a
",1] ); //--> that when he stood up and exclaimed, everyone around knew that the boy had stolen tender coconuts. We know it was wrong on his part to do that but there are always exceptions. I am sure Praias boys will reminisce their mischievousness as they read this article. Fr. Pinto passed SSCE at the age of 60!
General Sacramental Absolution
Many nowadays do not go to a priest to confess. The Church is aware of this fact. Therefore, most archdiocesan parishes follow the church’s rite for general absolution as an alternative to individual confession to a priest.
The rite consists of a communal service involving prayer, scripture reading, an extended examination of conscience, a joint statement of contrition, recitation of the Confiteor (“I confess to Almighty God…..), a silent imposing of hands on each penitent by a priest, followed by a statement general absolution for participants. The service concludes with an
exhortation to give thanks to God for His mercy followed by a blessing.
Though all present are absolved through this rite, the law states that those conscious of mortal sin must intend to confess individually at a later time.
HOLY COMMUNION
Every child is christened with baptism after which he/she is taught the catechism and given the knowledge of the religion. It is the priest from whom we receive the First Holy Communion.
Holy Communion is when we can receive the Body and Blood of Jesus Christ. Catholics believe that the Eucharist is the actual Body of Christ and not a symbol. We should be clean of any serious sins before taking Holy Communion. The Eucharist is the sacrament by which Catholics partake of the Body and Blood of Jesus Christ and participate in His one sacrifice. The bread and wine used in the Eucharistic rite are, in Catholic faith, believed to be
transformed in all but appearance into the Body and Blood of Christ, a enabled to be a minister of the Eucharist, acting in the person of Christ
himself.
The Holy Eucharist is the source and the summit of our spiritual life. It is
the source from which all other blessings flow, as well as the summit to
which all of our spiritual works is directed. So important is it that
participation in the Eucharistic celebration is seen as obligatory on every
Sunday and holy day of obligation and is recommended on other days. Also
recommended for those who participate in the Mass is reception, with the
proper dispositions, of Holy Communion. This is seen as obligatory at least
once a year, during Eastertide.
Receiving the first Holy Communion was one of the greatest joys of our
lives. Right from early catechism days until we were chosen to receive the
First Holy Communion, it was ‘a dream come true.’ The way we prepared
ourselves – spiritually and bodily, is unforgettable.
The priest advised us not to drink water or have tea or eat anything on that
morning. I observed fast for the first time. He tutored us how to respect
Holy Communion; how to open our mouth and receive the Holy Communion on our
tongue. We were instructed not to bite the Host but to let it soften on our
tongue and then to swallow it, and not to spit out for sometime.
I still remember “Vittal” tailor coming to my house, taking measurements and
stitching white pant and shirt for the occasion. My mother took me to
Mapusa and bought me a white vest, a white underwear, a white handkerchief,
a white pair of canvas shoes, a white pair of socks, a white pair of gloves,
a white rosary, a decorated wax candle with a white ribbon to go with it,
and a crown of white paper flowers. All these items were bought from Casa
Mapxenkar. When I dressed up to go to church that day, my mother remarked:
",1] ); //--> change that is commonly called transubstantiation. Only a priest/bishop is enabled to be a minister of the Eucharist, acting in the person of Christ himself.
The Holy Eucharist is the source and the summit of our spiritual life. It is the source from which all other blessings flow, as well as the summit to which all of our spiritual works is directed. So important is it that participation in the Eucharistic celebration is seen as obligatory on every Sunday and holy day of obligation and is recommended on other days. Also recommended for those who participate in the Mass is reception, with the proper dispositions, of Holy Communion. This is seen as obligatory at least once a year, during Eastertide.
Receiving the first Holy Communion was one of the greatest joys of our lives. Right from early catechism days until we were chosen to receive the First Holy Communion, it was ‘a dream come true.’ The way we prepared ourselves – spiritually and bodily, is unforgettable.
The priest advised us not to drink water or have tea or eat anything on that morning. I observed fast for the first time. He tutored us how to respect Holy Communion; how to open our mouth and receive the Holy Communion on our tongue. We were instructed not to bite the Host but to let it soften on our tongue and then to swallow it, and not to spit out for sometime.
I still remember “Vittal” tailor coming to my house, taking measurements and stitching white pant and shirt for the occasion. My mother took me to Mapusa and bought me a white vest, a white underwear, a white handkerchief, a white pair of canvas shoes, a white pair of socks, a white pair of gloves, a white rosary, a decorated wax candle with a white ribbon to go with it, and a crown of white paper flowers. All these items were bought from Casa Mapxenkar. When I dressed up to go to church that day, my mother remarked: looked in the mirror and felt like one.
I was sent to every house in the ward to receive ward members’ blessings.
Close relatives placed small bills of money in my folded hands, which I had
to dutifully bring home and hand in to my mother – remember I had already
been through the confession and knew it was not right on my part to keep or
spend that money for sweets without informing my mother. Yes, life had
suddenly taken a U turn from playful life to an orderly one.
Pundalik’s oxen-ridden “gaddi” (carriage) was reserved to take the prince to
the church, for my mother knew that if I walked to church I would be kicking
the dust on the road and my white shoes and pant would turn reddish.
I was so excited, I hardly slept that previous night; I woke up every now
and then thinking it was already late.
The most exciting part was to receive the Body and Blood of Jesus. The
excitement was over and I felt in the seventh heaven the moment I received
Jesus. The feeling was great; completely different. I received grace and
felt wise. Life suddenly changed and tranquility prevailed from within. It
is altogether another thing that we become wiser in later part of our lives
and forget or give up these very basics which we inherit in our childhood.
Soon after the First Holy Communion ceremony was over, we went around and
took everyone’s blessings in the church. The priest(s) who celebrated our
ceremony as well as other priests from the church joined the crowd and
blessed us.
As soon as we exited the church, a surprise was waiting for us - Shridar’s
car (from Xapora) – there were only three cars in Anjuna then; Shridar’s was
in better condition; hence, in demand. My mother and three other mothers
one each from Xapora, Vagator and Chinvar had arranged for the car to take
",1] ); //--> “Aiz mozo put kunvor koso dista!” (My son looks like a prince today!) I looked in the mirror and felt like one.
I was sent to every house in the ward to receive ward members’ blessings. Close relatives placed small bills of money in my folded hands, which I had to dutifully bring home and hand in to my mother – remember I had already been through the confession and knew it was not right on my part to keep or spend that money for sweets without informing my mother. Yes, life had suddenly taken a U turn from playful life to an orderly one.
Pundalik’s oxen-ridden “gaddi” (carriage) was reserved to take the prince to the church, for my mother knew that if I walked to church I would be kicking the dust on the road and my white shoes and pant would turn reddish.
I was so excited, I hardly slept that previous night; I woke up every now and then thinking it was already late.
The most exciting part was to receive the Body and Blood of Jesus. The excitement was over and I felt in the seventh heaven the moment I received Jesus. The feeling was great; completely different. I received grace and felt wise. Life suddenly changed and tranquility prevailed from within. It is altogether another thing that we become wiser in later part of our lives and forget or give up these very basics which we inherit in our childhood.
Soon after the First Holy Communion ceremony was over, we went around and took everyone’s blessings in the church. The priest(s) who celebrated our ceremony as well as other priests from the church joined the crowd and blessed us.
As soon as we exited the church, a surprise was waiting for us - Shridar’s car (from Xapora) – there were only three cars in Anjuna then; Shridar’s was in better condition; hence, in demand. My mother and three other mothers one each from Xapora, Vagator and Chinvar had arranged for the car to take lap of his mother making sure that we didn’t damage our candles. We were
the only people to travel to Mapusa in a car to click a photo on that day –
others would walk to Mapusa with Holy Communion dress in a bag either on the
same day or some time later in order to click a photo.
We were welcomed in the studio by a young and enthusiastic boy, Mohan (now
owner of Jyoti Studio). The studio had a nice cardboard poster of Jesus in
a standing position with Chalice in his left hand and a Host in his right
hand distributing Holy Communion, which they used for the photograph.
It was my first individual photograph. Mohan asked me to wipe my face with
handkerchief, adjusted my clothes, made me hold the handle straight and told
me to give a smile when asked to do so. Another gentleman then walked in
with a camera in his hand, wished me “Bom Dia”, looked at me, made a few
adjustments in my pose, asked me to smile and clicked a photograph followed
by another.
Today, one comes across several photos/portraits in a home but in those days
one mainly saw three photos in a home – marriage photo, Holy Communion
photo, and a dead family member’s photo.
As soon as photo session was over, we walked to Café C. D’Souza in the old
market and had snacks and tea. Even there everyone wished and blessed me.
We then left for home.
Once we reached home, as was the custom, a few packets of crackers were
fired thus sending a message to all that we were home after the ceremony.
People visited my house to congratulate and bless me. A little lunch party
was thrown to close relatives, neighbors and friends. It was one of the
most joyous day in my life!
Some children who could not go to school due to poverty and were unable to
read or write received First Holy Communion in their teens. As a 7-year old
",1] ); //--> us to the famous Reis de Costa Studio in Mapusa. Each one of us sat on the lap of his mother making sure that we didn’t damage our candles. We were the only people to travel to Mapusa in a car to click a photo on that day – others would walk to Mapusa with Holy Communion dress in a bag either on the same day or some time later in order to click a photo.
We were welcomed in the studio by a young and enthusiastic boy, Mohan (now owner of Jyoti Studio). The studio had a nice cardboard poster of Jesus in a standing position with Chalice in his left hand and a Host in his right hand distributing Holy Communion, which they used for the photograph.
It was my first individual photograph. Mohan asked me to wipe my face with handkerchief, adjusted my clothes, made me hold the handle straight and told me to give a smile when asked to do so. Another gentleman then walked in with a camera in his hand, wished me “Bom Dia”, looked at me, made a few adjustments in my pose, asked me to smile and clicked a photograph followed by another.
Today, one comes across several photos/portraits in a home but in those days one mainly saw three photos in a home – marriage photo, Holy Communion photo, and a dead family member’s photo.
As soon as photo session was over, we walked to Café C. D’Souza in the old market and had snacks and tea. Even there everyone wished and blessed me. We then left for home.
Once we reached home, as was the custom, a few packets of crackers were fired thus sending a message to all that we were home after the ceremony. People visited my house to congratulate and bless me. A little lunch party was thrown to close relatives, neighbors and friends. It was one of the most joyous day in my life!
Some children who could not go to school due to poverty and were unable to read or write received First Holy Communion in their teens. As a 7-year old old respectively. They did not know how to read or write. They listened to
me and memorized the catechism. They as well as many others who were older
than us received Holy Communion with us.
Mishandling of the Eucharist
I was home during Lenten period in 1981. It was a Maundy Thursday.
Everyone queued for Holy Communion, received it and moved away quickly.
People had the choice to receive the Host on the tongue or on the palm. One
of the Anjuna boys who was very mischievous and in his mid twenties received
the Host on his palm but instead of placing it in his mouth he began to toss
it from right to left hand. In fact, the Host fell on the floor twice.
Some of us who noticed the boy’s behavior from far were upset and decided to
tell him what he had done was wrong but he somehow exited through another
door. As soon as the church service was over, everyone left for home. The
boy started his motorbike and as usual took off at full speed and within no
time met with an accident. When we rushed to the spot, we noticed both his
palms had received deep cuts and he was bleeding profusely. Those of us who
had seen him play the mischief in the church remarked: “Dev nidonk nam”
(God is not asleep.) The man died of drug overdose in the late 1980s.
Priests are often called upon to enter the lives of people when life is
darkened with sadness and difficulty. When children and family members give
up on old people, priests provide them moral support and words of comfort in
the name of God. They visit them in hospitals and Old Homes, sit by their
beds, chat with them and bring a smile on their faces and nourish them with
Holy Communion as often as possible. Even in these difficult moments, a
priest can experience a profound satisfaction that he has been an instrument
",1] ); //--> boy, I was assigned to teach catechism to two girls who were 16 and 17 years old respectively. They did not know how to read or write. They listened to me and memorized the catechism. They as well as many others who were older than us received Holy Communion with us.
Mishandling of the Eucharist
I was home during Lenten period in 1981. It was a Maundy Thursday. Everyone queued for Holy Communion, received it and moved away quickly. People had the choice to receive the Host on the tongue or on the palm. One of the Anjuna boys who was very mischievous and in his mid twenties received the Host on his palm but instead of placing it in his mouth he began to toss it from right to left hand. In fact, the Host fell on the floor twice.
Some of us who noticed the boy’s behavior from far were upset and decided to tell him what he had done was wrong but he somehow exited through another door. As soon as the church service was over, everyone left for home. The boy started his motorbike and as usual took off at full speed and within no time met with an accident. When we rushed to the spot, we noticed both his palms had received deep cuts and he was bleeding profusely. Those of us who had seen him play the mischief in the church remarked: “Dev nidonk nam”
(God is not asleep.) The man died of drug overdose in the late 1980s.
Priests are often called upon to enter the lives of people when life is darkened with sadness and difficulty. When children and family members give up on old people, priests provide them moral support and words of comfort in the name of God. They visit them in hospitals and Old Homes, sit by their beds, chat with them and bring a smile on their faces and nourish them with Holy Communion as often as possible. Even in these difficult moments, a
priest can experience a profound satisfaction that he has been an instrument
Ideally, Catholics should approach the Eucharist during the Holy Sacrifice
of the Mass. Nevertheless, it is not always possible for Christ’s faithful
to do so without grave inconvenience. In the case of sickness, this grave
inconvenience may be physical or it may be moral. If the sickness deprives
the individual of all his energy and thus he lacks the strength to get out
of bed, then the grave inconvenience is physical. If the person is able to
get out of bed and move around, but his illness is a highly contagious
disease, then the grave inconvenience is moral in that he ought not to risk
the health of the general public.
Regardless of whether the illness causes moral or physical impossibility,
the Church is still obliged, in so far as it is possible to meet the
spiritual needs of her faithful. From these needs arise the Church’s ancient
pastoral practice of visiting the sick. This practice includes taking the
Eucharist to the elderly, the sick and the infirm. It involves sharing in
prayer and the word of God during these visits. These Eucharistic visits may
take place in the home, at the hospital bed, or in any institution that
provides basic care and day-to-day living arrangements to the elderly, the
sick and the infirm.
A minister of Holy Communion typically encounters three types of situation
when bringing the Communion to the sick. The first is a regular visit to
someone suffering from the effects of age, illness or infirmity. The second
concerns a visit to someone who is dying. In this situation, the Church
refers to the Holy Eucharist as Viaticum. This last word means “food for the
journey,” keeping in mind that death is a journey into the afterlife. And
the third situation concerns a sick or dying child.
In the olden days, a priest carried Holy Communion to the sick/infirm on
foot or in a machilla (palanquin). He placed the Host in a container, held
",1] ); //--> of God.
Ideally, Catholics should approach the Eucharist during the Holy Sacrifice of the Mass. Nevertheless, it is not always possible for Christ’s faithful to do so without grave inconvenience. In the case of sickness, this grave inconvenience may be physical or it may be moral. If the sickness deprives the individual of all his energy and thus he lacks the strength to get out of bed, then the grave inconvenience is physical. If the person is able to
get out of bed and move around, but his illness is a highly contagious disease, then the grave inconvenience is moral in that he ought not to risk the health of the general public.
Regardless of whether the illness causes moral or physical impossibility, the Church is still obliged, in so far as it is possible to meet the spiritual needs of her faithful. From these needs arise the Church’s ancient pastoral practice of visiting the sick. This practice includes taking the Eucharist to the elderly, the sick and the infirm. It involves sharing in
prayer and the word of God during these visits. These Eucharistic visits may take place in the home, at the hospital bed, or in any institution that provides basic care and day-to-day living arrangements to the elderly, the sick and the infirm.
A minister of Holy Communion typically encounters three types of situation when bringing the Communion to the sick. The first is a regular visit to someone suffering from the effects of age, illness or infirmity. The second concerns a visit to someone who is dying. In this situation, the Church refers to the Holy Eucharist as Viaticum. This last word means “food for the journey,” keeping in mind that death is a journey into the afterlife. And the third situation concerns a sick or dying child.
In the olden days, a priest carried Holy Communion to the sick/infirm on foot or in a machilla (palanquin). He placed the Host in a container, held known as the Humeral Veil. The sacristan who accompanied the priest carried
a little “kampinn” (bell) which he rang every now and then to signal
priest’s arrival with the Holy Communion. When people noticed a priest was
approaching them with Holy Communion, they immediately knelt down and bowed
in respect. We don’t see this kind of respect these days.
CONFIRMATION
When someone has the first three sacraments, they can be confirmed.
Confirmation makes someone a complete member of the Church.
Confirmation or Chrism is conferred by anointing with chrism – oil into
which balm has been mixed, giving it a special perfume, together with a
special prayer that refers, in both its Western and Eastern variants, to a
gift of the Holy Spirit that marks the recipient as with a seal. Through the
sacrament the grace given in baptism is strengthened and deepened. Like
baptism, confirmation may be received only once, and the recipient must be
in a state of grace (meaning free from any known unconfessed mortal sin) in
order to receive its effects. The originating minister of the sacrament is a
validly consecrated bishop.
Children, who received Chrism at the First Holy Communion, didn’t have to
worry about the dress but those who were confirmed later couldn’t use the
same clothes because they would have grown in size. Although white clothes
are preferred at Confirmation as well, but because not everybody could
afford to stitch new white clothes again, children were allowed to use
casual clothes but still whitish clothes were suggested.
Since a Bishop is the one who confers this sacrament, let us have a look at
a Bishop’s profile:
A Bishop is an ordained member of the Christian clergy who, in the majority
of Christian Churches, holds a position of authority. Their roles can differ
",1] ); //--> it in his hands and covered the sacred vessel with a Benediction Veil also known as the Humeral Veil. The sacristan who accompanied the priest carried a little “kampinn” (bell) which he rang every now and then to signal priest’s arrival with the Holy Communion. When people noticed a priest was approaching them with Holy Communion, they immediately knelt down and bowed in respect. We don’t see this kind of respect these days.
CONFIRMATION
When someone has the first three sacraments, they can be confirmed. Confirmation makes someone a complete member of the Church.
Confirmation or Chrism is conferred by anointing with chrism – oil into which balm has been mixed, giving it a special perfume, together with a special prayer that refers, in both its Western and Eastern variants, to a gift of the Holy Spirit that marks the recipient as with a seal. Through the sacrament the grace given in baptism is strengthened and deepened. Like baptism, confirmation may be received only once, and the recipient must be in a state of grace (meaning free from any known unconfessed mortal sin) in order to receive its effects. The originating minister of the sacrament is a validly consecrated bishop.
Children, who received Chrism at the First Holy Communion, didn’t have to worry about the dress but those who were confirmed later couldn’t use the same clothes because they would have grown in size. Although white clothes are preferred at Confirmation as well, but because not everybody could afford to stitch new white clothes again, children were allowed to use casual clothes but still whitish clothes were suggested.
Since a Bishop is the one who confers this sacrament, let us have a look at a Bishop’s profile:
A Bishop is an ordained member of the Christian clergy who, in the majority of Christian Churches, holds a position of authority. Their roles can differ
Bishop comes from the Greek word episkopos. It can be generally translated
bishop, overseer, superintendent, supervisor, the first, leader or foreman.
In the Acts of the Apostles, episkopoi are mentioned as being shepherds of
the flock, imagery that is still in use today.
The other passages from the New Testament describe them as stewards, leaders
or administrators, and teachers. It is interesting to note that in the
second chapter of Peter, Jesus is described as "the Shepherd and Episkopos
of your souls".
At the turn of the first century A.D., the church started to acquire a clear
organization. In the works of the Apostolic Fathers, and Ignatius of
Antioch in particular, the role of the episkopos or bishop, became more
important or rather, already was very important and being clearly defined.
As the church moved from the shadows of privacy into the public forum it
acquired land for churches, burials and clergy.
Today, a Bishop is often seen in parishes celebrating a couple’s nuptials,
feast mass and attending various church-related functions. He also attends
private functions, including wedding receptions. In the olden days, a
Bishop’s visit to a parish was rare. He visited a parish once in two or
three years, especially to confer Confirmation or Chrism. Everyone
eagerly awaited the moment to see/meet with the Bishop.
Children were tutored how to behave in the presence of the Bishop. They
received and still receive the First Holy Communion between the ages of 8 or
9. If a Bishop was scheduled to visit the parish when they received Holy
Communion, they would be lucky to receive the Chrism, as I was, or else they
had to wait for his next visit. By that time, those girls and boys who had
received Holy Communion late would become “voklo” (brides) and boys would
",1] ); //--> significantly in the various denominations.
Bishop comes from the Greek word episkopos. It can be generally translated bishop, overseer, superintendent, supervisor, the first, leader or foreman. In the Acts of the Apostles, episkopoi are mentioned as being shepherds of the flock, imagery that is still in use today.
The other passages from the New Testament describe them as stewards, leaders or administrators, and teachers. It is interesting to note that in the second chapter of Peter, Jesus is described as "the Shepherd and Episkopos of your souls".
At the turn of the first century A.D., the church started to acquire a clear organization. In the works of the Apostolic Fathers, and Ignatius of Antioch in particular, the role of the episkopos or bishop, became more important or rather, already was very important and being clearly defined.
As the church moved from the shadows of privacy into the public forum it acquired land for churches, burials and clergy.
Today, a Bishop is often seen in parishes celebrating a couple’s nuptials, feast mass and attending various church-related functions. He also attends private functions, including wedding receptions. In the olden days, a Bishop’s visit to a parish was rare. He visited a parish once in two or three years, especially to confer Confirmation or Chrism. Everyone
eagerly awaited the moment to see/meet with the Bishop.
Children were tutored how to behave in the presence of the Bishop. They received and still receive the First Holy Communion between the ages of 8 or 9. If a Bishop was scheduled to visit the parish when they received Holy Communion, they would be lucky to receive the Chrism, as I was, or else they had to wait for his next visit. By that time, those girls and boys who had received Holy Communion late would become “voklo” (brides) and boys would
Chrism was an auspicious ceremony for us, especially because the Bishop
would touch us and say: "I sign thee with the sign of the cross and confirm
thee with the Chrism of salvation, in the name of the Father, and of the
Son, and of the Holy Ghost."
We were mesmerized with the Bishop’s attire. Everything was exclusive and
different from a normal priest’s wear.
Right from the beginning of the Chrism ceremony, we knew who the bishop was
because he wore a purple cassock with red cuffs on the sleeves. It is known
as the “choir cassock”. He also wore a “Mozzetta” – a longer purple cape
that comes to just above the waist and buttoned in front and worn over the
"choir cassock". Further, he wore a wide purple belt around his waist with
the cassock with two longer bands hemmed with fringe that hung from the
waist. The belt is called “Fascia” (Sash.)
We couldn’t help notice the ‘miter’ – bishop’s liturgical headdress, as it
was something unique we had never seen before. It features two fringed
lappets or “infulae” (Latin for band) that hang from the back. This
symbolizes the holiness with which the bishop should be endowed in order to
bless the people trusted in his care.
When the bishop removed the miter, we noticed he was wearing a small,
purple, round, silk skullcap on his head, the type of which we had never
seen. When asked, we were told that it was called “Zucchetto”. Its purpose
is to keep the oil of the hair off the miter.
Although the bishop was not very old, we wondered why he walked with a
stick. When asked, we were told it was not a stick but a ‘Crosier or
Pastoral staff’ and that it symbolizes a bishop’s role as a caretaker of the
flock and shows his authority and jurisdiction.
We had seen the elderly wear a woolen muffler around their neck during cold
",1] ); //--> become “manaim” (grown up men).
Chrism was an auspicious ceremony for us, especially because the Bishop would touch us and say: "I sign thee with the sign of the cross and confirm thee with the Chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost."
We were mesmerized with the Bishop’s attire. Everything was exclusive and different from a normal priest’s wear.
Right from the beginning of the Chrism ceremony, we knew who the bishop was because he wore a purple cassock with red cuffs on the sleeves. It is known as the “choir cassock”. He also wore a “Mozzetta” – a longer purple cape that comes to just above the waist and buttoned in front and worn over the "choir cassock". Further, he wore a wide purple belt around his waist with the cassock with two longer bands hemmed with fringe that hung from the waist. The belt is called “Fascia” (Sash.)
We couldn’t help notice the ‘miter’ – bishop’s liturgical headdress, as it was something unique we had never seen before. It features two fringed lappets or “infulae” (Latin for band) that hang from the back. This symbolizes the holiness with which the bishop should be endowed in order to bless the people trusted in his care.
When the bishop removed the miter, we noticed he was wearing a small, purple, round, silk skullcap on his head, the type of which we had never seen. When asked, we were told that it was called “Zucchetto”. Its purpose is to keep the oil of the hair off the miter.
Although the bishop was not very old, we wondered why he walked with a stick. When asked, we were told it was not a stick but a ‘Crosier or Pastoral staff’ and that it symbolizes a bishop’s role as a caretaker of the flock and shows his authority and jurisdiction.
We had seen the elderly wear a woolen muffler around their neck during cold later on that it was a ‘Stole’ - a long embroidered band of cloth, formerly
usually of silk, about two and a half to three meters long and seven to ten
centimeters wide, the ends of which usually broaden out. It hangs down
three to four feet in front.
In those days not only priests but also the elderly wore a cross fixed to a
chain around their neck but the one worn by the bishop on a gold cord over
the mozzetta was rather big and attractive. Upon enquiring we were told it
was called “Pectoral Cross”. It’s a symbol of Christ’s crucifixion.
The most exciting part of the Chrism was the bishop’s hand shake with us and
the kiss of his ring, which looked different from the ones we had seen on
our parents’ fingers. We were told it was called “Episcopal Ring”, that it
was the symbol of the bishop\'s espousal to the Church, and that it
represents the seal of faith and the unity between the bishop and his
church. In early days, bishops used the ring to imprint their hot wax seal
on documents. The ring would be broken when the bishop died. Usually, the
gemstone is purple amethyst.
MARRIAGE
The Sacrament of Marriage is the union of a man and a woman to grow in God\'s
grace. Through this sacrament, the couple is responsible to being open to
children and raising them Catholic.
Matrimony or Marriage, like Holy Orders, is a sacrament that consecrates for
a particular mission in building up the Church, and that provides grace for
accomplishing that mission. This sacrament, seen as a sign of the love
uniting Christ and the Church, establishes between the spouses a permanent
and exclusive bond, sealed by God. Accordingly, a marriage between baptized
persons, validly entered into and consummated, cannot be dissolved. The
sacrament confers on them the grace they need for attaining holiness in
",1] ); //--> season but the one worn by the bishop looked different. We came to know later on that it was a ‘Stole’ - a long embroidered band of cloth, formerly usually of silk, about two and a half to three meters long and seven to ten centimeters wide, the ends of which usually broaden out. It hangs down three to four feet in front.
In those days not only priests but also the elderly wore a cross fixed to a chain around their neck but the one worn by the bishop on a gold cord over the mozzetta was rather big and attractive. Upon enquiring we were told it was called “Pectoral Cross”. It’s a symbol of Christ’s crucifixion.
The most exciting part of the Chrism was the bishop’s hand shake with us and the kiss of his ring, which looked different from the ones we had seen on our parents’ fingers. We were told it was called “Episcopal Ring”, that it was the symbol of the bishop's espousal to the Church, and that it represents the seal of faith and the unity between the bishop and his
church. In early days, bishops used the ring to imprint their hot wax seal on documents. The ring would be broken when the bishop died. Usually, the gemstone is purple amethyst.
MARRIAGE
The Sacrament of Marriage is the union of a man and a woman to grow in God's grace. Through this sacrament, the couple is responsible to being open to children and raising them Catholic.
Matrimony or Marriage, like Holy Orders, is a sacrament that consecrates for a particular mission in building up the Church, and that provides grace for accomplishing that mission. This sacrament, seen as a sign of the love uniting Christ and the Church, establishes between the spouses a permanent and exclusive bond, sealed by God. Accordingly, a marriage between baptized persons, validly entered into and consummated, cannot be dissolved. The sacrament confers on them the grace they need for attaining holiness in
children. Here again, the sacrament is celebrated publicly in the presence
of a priest and other witnesses. For a valid marriage, a man and a woman
must express their conscious and free consent to a definitive self-giving to
the other, excluding none of the essential properties and aims of marriage.
HOLY ORDERS
The sixth sacrament is Ordination. People who desire to be priests need to
have proper training. After they are trained, they receive the Sacrament of
Holy Orders.
Holy Order is the sacrament by which a man is made a bishop, priest or a
deacon. Only a bishop may administer this sacrament. Ordination as a bishop
confers the fullness of the sacrament, making the bishop a member of the
body that has succeeded to that of the Apostles, and giving him the mission
to teach, sanctify and guide, along with the care of all the Churches.
Ordination as a priest configures the priest to Christ the Head of the
Church and the one essential High Priest, and conferring on him the power,
as the bishops\' assistant, to celebrate the sacraments and other liturgical
acts, especially the Eucharist.
Just as an invitation is extended to a wedding, the parents of a priest to
be ordained extend printed and verbal invitation to all relatives, neighbors
and friends and village people to attend the Ordination of their son. A
grand reception is also arranged for the crowd to celebrate the occasion;
just like a wedding reception. Even a “Bhikareanchem jevonn” (Meal for the
poor) is offered to beggars.
SACRAMENT OF THE INFIRM
The Sacrament of the Infirm is for someone who is sick, old age, mental
illness, someone approaching an operation, or someone who feels they would
benefit from it. This Sacrament can be repeated.
Anointing of the sick is a sacrament of healing. In it a priest says special
",1] ); //--> their married life and for responsible acceptance and upbringing of their children. Here again, the sacrament is celebrated publicly in the presence of a priest and other witnesses. For a valid marriage, a man and a woman must express their conscious and free consent to a definitive self-giving to the other, excluding none of the essential properties and aims of marriage.
HOLY ORDERS
The sixth sacrament is Ordination. People who desire to be priests need to have proper training. After they are trained, they receive the Sacrament of Holy Orders.
Holy Order is the sacrament by which a man is made a bishop, priest or a deacon. Only a bishop may administer this sacrament. Ordination as a bishop confers the fullness of the sacrament, making the bishop a member of the body that has succeeded to that of the Apostles, and giving him the mission to teach, sanctify and guide, along with the care of all the Churches. Ordination as a priest configures the priest to Christ the Head of the
Church and the one essential High Priest, and conferring on him the power, as the bishops' assistant, to celebrate the sacraments and other liturgical acts, especially the Eucharist.
Just as an invitation is extended to a wedding, the parents of a priest to be ordained extend printed and verbal invitation to all relatives, neighbors and friends and village people to attend the Ordination of their son. A grand reception is also arranged for the crowd to celebrate the occasion; just like a wedding reception. Even a “Bhikareanchem jevonn” (Meal for the poor) is offered to beggars.
SACRAMENT OF THE INFIRM
The Sacrament of the Infirm is for someone who is sick, old age, mental illness, someone approaching an operation, or someone who feels they would benefit from it. This Sacrament can be repeated.
Anointing of the sick is a sacrament of healing. In it a priest says special The anointing of the sick can be administered to any member of the faithful
who, having reached the use of reason begins to be in danger by reason of
illness or old age. A new illness or a worsening of health enables a person
to receive the sacrament a further time.
When, in the Western Church, the sacrament was conferred only on those in
immediate danger of death, it came to be known as "Extreme Unction", i.e.
"Final Anointing", administered as one of the "Last Rites". The other "Last
Rites" are Confession (if the dying person is physically unable to confess,
at least absolution, conditional on the existence of contrition, is given),
and the Eucharist, which when administered to the dying is known as
"Viaticum".
A person makes use of his/her wealth and power and rules the world. In the
process of acquiring wisdom and wealth, he/she forgets the basics learned
during his/her childhood and even denies existence of God. However, when a
person is about to breathe his/her last, regardless whether he/she is
mentally and/or physically strong person, the ground under his/her feet
gives way and he/she becomes helpless, struggling for a breath of air. It’s
the most pathetic scene, especially when you look in the eyes of a dying
person.
A person, whether a child or a grown up, calls out the word “Maim or mother
or mommy” whenever he/she is hurt or afraid or in danger because the word is
embedded on his/her tongue. Similarly, a dying person, having no other
recourse, utters “God” and asks for forgiveness provided he/she has a chance
to do that. This is when a priest arrives and gives him/her the last rites
and helps him/her depart this planet peacefully.
However stubborn a person may be, the sacraments, especially at dying stage,
",1] ); //--> prayers and anoints the sick with oil blessed specifically for that purpose. The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason begins to be in danger by reason of illness or old age. A new illness or a worsening of health enables a person to receive the sacrament a further time.
When, in the Western Church, the sacrament was conferred only on those in immediate danger of death, it came to be known as "Extreme Unction", i.e. "Final Anointing", administered as one of the "Last Rites". The other "Last Rites" are Confession (if the dying person is physically unable to confess, at least absolution, conditional on the existence of contrition, is given), and the Eucharist, which when administered to the dying is known as "Viaticum".
A person makes use of his/her wealth and power and rules the world. In the process of acquiring wisdom and wealth, he/she forgets the basics learned during his/her childhood and even denies existence of God. However, when a person is about to breathe his/her last, regardless whether he/she is mentally and/or physically strong person, the ground under his/her feet gives way and he/she becomes helpless, struggling for a breath of air. It’s
the most pathetic scene, especially when you look in the eyes of a dying person.
A person, whether a child or a grown up, calls out the word “Maim or mother or mommy” whenever he/she is hurt or afraid or in danger because the word is embedded on his/her tongue. Similarly, a dying person, having no other recourse, utters “God” and asks for forgiveness provided he/she has a chance to do that. This is when a priest arrives and gives him/her the last rites and helps him/her depart this planet peacefully.
However stubborn a person may be, the sacraments, especially at dying stage, fail and the wealth that he/she may have amassed during his/her life time at
the cost of his/her soul becomes useless. Finally, the proud, stubborn
person resigns to the fact (that he is helpless) and surrenders to God.
In the olden days, as soon as a priest left the church on foot or in a
machilla to give someone his/her the last rites, the “pedo” rang the church
bell at which people uttered: “Padr Vigar/Padr Kur konnank tori sontessanv
ghevn bhair sorlo astolo; Devan taka mornantlo vattaicho vo tannem prann
soddlo zalear tachea othmeank sorginchem raj favo zanvchem.” (The Parish
Priest/Curate must have left the church with the Sacrament of the Infirm;
may God save him from death or if he is dead, may his/her soul rest in
peace.)
PRIESTS FROM GAUMVADDY, ANJUNA, BARDEZ
Gaumvaddy is one of the smallest wards in Anjuna but its residents have
always been on the forefront, and priesthood was not an exception.
VENERABLE AGNELO D’SOUZA
A very pious Catholic couple, Minguel Mariano D\'Souza and Maria Perpetua in
Gaumvaddy, Anjuna, Bardez, Goa, gave birth to six sons. They offered two of
their sons to God. Fr. Agnelo D’Souza was born on January 24, 1869. He
died on November 20, 1927. He was declared Venerable by Pope John Paul II
on November 10, 1986. The ancestral house, which houses Fr. Agnelo’s altar,
still stands, with his relatives, Mrs. Alda and her son, Gustavo, living in
it. Many people visit the house every day on pilgrimage. Every Thursday,
people attend his novenas in Pilar and at St. John’s chapel in his native
ward, Gaumvaddy. The Anjunkars, especially the Gaumvaddikars are fortunate
to have a saintly person in Venerable Agnelo D’Souza. Let us continue to
pray ardently for his early beatification.
",1] ); //--> bring solace to a person’s soul. At this juncture, his/her pride and wisdom fail and the wealth that he/she may have amassed during his/her life time at the cost of his/her soul becomes useless. Finally, the proud, stubborn person resigns to the fact (that he is helpless) and surrenders to God.
In the olden days, as soon as a priest left the church on foot or in a machilla to give someone his/her the last rites, the “pedo” rang the church bell at which people uttered: “Padr Vigar/Padr Kur konnank tori sontessanv ghevn bhair sorlo astolo; Devan taka mornantlo vattaicho vo tannem prann soddlo zalear tachea othmeank sorginchem raj favo zanvchem.” (The Parish Priest/Curate must have left the church with the Sacrament of the Infirm; may God save him from death or if he is dead, may his/her soul rest in peace.)
PRIESTS FROM GAUMVADDY, ANJUNA, BARDEZ
Gaumvaddy is one of the smallest wards in Anjuna but its residents have always been on the forefront, and priesthood was not an exception.
VENERABLE AGNELO D’SOUZA
A very pious Catholic couple, Minguel Mariano D'Souza and Maria Perpetua in Gaumvaddy, Anjuna, Bardez, Goa, gave birth to six sons. They offered two of their sons to God. Fr. Agnelo D’Souza was born on January 24, 1869. He died on November 20, 1927. He was declared Venerable by Pope John Paul II on November 10, 1986. The ancestral house, which houses Fr. Agnelo’s altar, still stands, with his relatives, Mrs. Alda and her son, Gustavo, living in it. Many people visit the house every day on pilgrimage. Every Thursday,
people attend his novenas in Pilar and at St. John’s chapel in his native ward, Gaumvaddy. The Anjunkars, especially the Gaumvaddikars are fortunate to have a saintly person in Venerable Agnelo D’Souza. Let us continue to pray ardently for his early beatification.
PADR MANUELINO D’SOUZA
Venerable Agnelo’s elder brother, Manuelino D’Souza, was also a priest.
Before Fr. Agnelo, the local people referred to his house as “Padr
Manuelinanger.” For several years, Fr. Manuelino served as resident
chaplain of Santo Antonio Chapel at Praias, Anjuna. He was then transferred
to Pernem Taluka where he built a church in Tuem, which is dedicated to St.
Francis Xavier (Sao Francisco Xavier) of which, he was the vicar.
Strangely, nobody ever talks about Padr Manuelino. Most people don’t even
know Fr. Agnelo had an elder priest brother.
PADR RAFAEL
At the beginning of the last century, we had one Padr Rafael in Gaumvaddy.
He came from the house located on upslope from the 4-road junction in Pedru
Bhatt. Padr Rafael served as the resident chaplain of Saud Saibinninchem
Kopel (Our Lady of Health Chapel) in Mazalvaddo, where my grandfather,
Domingos Pedro Fernandes, one of the few belonging to a poor family to pass
the Segundo Grau in the 19th century, served as a sacristan of the chapel.
Padr Rafael received a wound on his leg which worsened and since he was a
diabetic patient, it turned into gangrene. As a result, his leg had to be
amputated. After that he was confined to his home and he celebrated mass at
home.
PURTUGEZ
Padr Rafael’s house existed during our childhood but nobody lived in it.
Mostly “gorvam raknne” (shepherds) occupied its verandah during the monsoon
season while their cattle grazed in the open area opposite the house.
However, immediately after Goa’s liberation, one of Gaumvaddy guys who lived
most of his life in Karachi, Pakistan, returned to Goa and occupied the
house. Although his name was Bautis (Baptist) D’Souza, he was known to all
as “PURTUGEZ” (Portuguese).
He was an excellent gents’ tailor - a specialist in suits, but he was
obsessed with the Portuguese and its return to Goa. So much so, if anyone
",1] ); //-->
PADR MANUELINO D’SOUZA
Venerable Agnelo’s elder brother, Manuelino D’Souza, was also a priest. Before Fr. Agnelo, the local people referred to his house as “Padr Manuelinanger.” For several years, Fr. Manuelino served as resident chaplain of Santo Antonio Chapel at Praias, Anjuna. He was then transferred to Pernem Taluka where he built a church in Tuem, which is dedicated to St. Francis Xavier (Sao Francisco Xavier) of which, he was the vicar. Strangely, nobody ever talks about Padr Manuelino. Most people don’t even know Fr. Agnelo had an elder priest brother.
PADR RAFAEL
At the beginning of the last century, we had one Padr Rafael in Gaumvaddy. He came from the house located on upslope from the 4-road junction in Pedru Bhatt. Padr Rafael served as the resident chaplain of Saud Saibinninchem Kopel (Our Lady of Health Chapel) in Mazalvaddo, where my grandfather, Domingos Pedro Fernandes, one of the few belonging to a poor family to pass the Segundo Grau in the 19th century, served as a sacristan of the chapel. Padr Rafael received a wound on his leg which worsened and since he was a
diabetic patient, it turned into gangrene. As a result, his leg had to be amputated. After that he was confined to his home and he celebrated mass at home.
PURTUGEZ
Padr Rafael’s house existed during our childhood but nobody lived in it. Mostly “gorvam raknne” (shepherds) occupied its verandah during the monsoon season while their cattle grazed in the open area opposite the house. However, immediately after Goa’s liberation, one of Gaumvaddy guys who lived most of his life in Karachi, Pakistan, returned to Goa and occupied the house. Although his name was Bautis (Baptist) D’Souza, he was known to all as “PURTUGEZ” (Portuguese).
He was an excellent gents’ tailor - a specialist in suits, but he was obsessed with the Portuguese and its return to Goa. So much so, if anyone tailor, when is the Portuguese coming back?) That would be enough to ignite
a storm in him and disturb his work. He would give up the job and begin to
argue and lecture until the questioner got fed up and left. He was
convinced that the Portuguese would return one day. By the late 1960s, he
was so upset because there was no sign of the Portuguese coming back that he
removed all the statues from Padr Rafael’s house (there were many large size
statues) and threw them all in the well. He died of illness soon
thereafter. The house is now owned by Ignatius Furtado.
PADR ROCHA
During my childhood, we had Padr Rocha from Voilo Vaddo or Sonarvaddo from
Gaumvaddy who sometimes celebrated mass at St. John’s chapel. He was a
sickly person.
PARRA PRIEST SPENDS LIFE TIME SERVING GAUMVADDY, ANJUNA
Moi-mogan,
Domnic Fernandes
Anjuna/Dhahran, KSA
http://www.goa-world.com/goa/churchdirectory/
Friday, September 18, 2009
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