An Enigma called 'Padre Álvares'
BOOK REVIEW | Óscar de Noronha
Saint Alvares Mar Julius, by George K. Kurian. Goa: St Mary’s Orthodox Syrian Church, 2013. Pp 168. ₹ 80.
It does not seem like there is anyone today who knew him in person, for he died over a century ago. And those who did, in a not-so-distant past, usually spoke of him in hushed voices, given his anti-establishment posture. But then, even his severest critic would admit that his heart beat for the voiceless in Goan society.
Born António Francisco Xavier Álvares (Verna, 1837 – Ribandar, 1923), he studied at Rachol Seminary and was ordained a priest in Bombay (the episcopal chair in Goa was vacant). On his return, he set up a charitable society to rehabilitate beggars (some of whom lodged with him in his rented apartment in Panjim) and a church-aided school. Quick to reach out, especially when deadly epidemics raged in the capital, he once personally saved labourers trapped in a landslide triggered by hill cutting.
George K. Kurian’s book, however, focusses on the unprecedented entry of a Roman Catholic priest into the Malankara Orthodox Syrian Church. Until his early public years Fr Álvares was a conservative and loyalist to the point of defending Portugal’s Padroado rights; so, what really was the tipping point?
Kurian points a finger at Archbishop António Sebastião Valente’s objections to the tenor of Fr Álvares’s writings (pp 53, 81), but stops short of identifying the genesis of his unease, which predated Valente’s arrival. Over a period of 18 years (1877-1895), the cash-strapped Fr Álvares came to be associated with a number of periodicals (A Cruz; A Verdade; O Progresso de Goa; The Times of Goa and Brado Indiano), in different capacities. Whether or not his politically minded associates and/or funders rode piggyback is another matter.
Similarly, the author refers to Fr Álvares’ excommunication (pp 75, 158), but provides no proof. Did it precede his entry into the Malankara church in 1887 or follow it? The nature of the penalty would depend on the specific situation. That’s not all. Fr Álvares was also instrumental in forming the Independent Catholic Mission and the Brahmavar Mission in Karnataka: a response to the Padroado-Propaganda Fide imbroglio?
The rest is history. In 1889, Mar Dionysius, who headed the Malankara church, appointed Fr Álvares to a specially created episcopal post of Metropolitan of Goa, India (excluding Malabar) and Ceylon. Titled ‘Mar Julius’, he still said Mass in Latin (his Syriac and Malayalam were not up to par), catering to the Indian Orthodox Church’s Roman Catholic lay entrants, who were permitted ‘a separate rite and liturgy’ (p. 62). He highlighted the antiquity and authenticity of Antioch vis-à-vis Rome (p. 91) and was critical of Western cultural practices in vogue in Goa as against the preferential status accorded to Indian traditions in Malabar (p. 54).
In the period 1887-1911, Fr Álvares divided his time between Ceylon, Kerala, Brahmavar and Goa (pp 63, 71). Here, in 1890, the police booked him for unauthorised use of ecclesiastical vestments (p. 111), but the court, taking due cognisance of his episcopal status, acquitted him. On a later visit to Goa, he championed the use of indigenous products (‘a forerunner of the great Swadeshi Movement’, p. 95) and was in a spot for denouncing the rulers. Ultimately, he was charged with sedition and arrested for his writings that had allegedly incited the Maratha sepoys and Ranes (p. 113). He was exonerated, and this spoke volumes about the justice delivery system; but Fr Álvares fled Goa yet again, for fear of reprisals.
In 1911, Fr Álvares was at the receiving end of a feud between the Patriarch of Antioch and Mar Dionysius (p. 87). Excommunicated for siding with the latter, it was as though life had come full circle when he relocated to Goa and stayed at the same old, ground-floor apartment off Ourém Street. The big difference in Portuguese India now was that the Republicans were in power; but was this why the Malankara archbishop left his domain in Karnataka?
It would be interesting to know Fr Álvares’ thoughts on that secular (read anticlerical) regime, other than that they left him in peace. This time around he set up an English-medium school and made a plea for primary education in Konkani (p. 78). In the past, his booklets on cholera treatment were well-timed; presently he wrote on Goa’s food production, advocating largescale cultivation of manioc. Then, engaging exclusively in charity work, he himself went out with a begging bowl.
Not surprisingly, the longest of the book’s eighteen chapters is titled ‘A True Missionary’; it covers Fr Álvares’ apostolic work, his associates, and the expansion of the Malankara church in India and abroad. The last few chapters describe the last days of this ‘martyr and saint’ (popularly declared); his funeral; long-standing friendships; tomb at St Inez cemetery; and the formation and working of the Orthodox Church in Goa. Kurian notes that attempts to win Fr Álvares back to the Roman Catholic Church were in vain. The dying priest insisted that, if not the Orthodox Church, his friends alone would bury him (p. 118).
Retired bureaucrat George K. Kurian’s self-published volume, which he wrote originally in Malayalam, is a labour of love. The biography features an Álvares family tree, besides photographs of the subject and of dailies Diário da Noite and O Heraldo that covered the funeral and aftermath. While the topic is engrossing, more rigorous editing would have enhanced clarity and coherence. Instances of repetition, typos and grammatical errors detract from the overall reading experience. All in all, the book provides leads for research that will eventually help better understand the enigmatic figure of Padre Álvares/Mar Julius.
Beauty of being Church
The Readings of the Third Sunday of the Year provide important insights into two momentous beginnings: one, the great religious reform introduced by Nehemiah, with the help of Ezra and the Levites, in the First Reading (Neh. 8: 2-6, 8-10); and the other is Jesus’ teaching ministry, which gave birth to Christianity, in the Gospel (Lk 1: 1-4; 4: 14-21).
Nehemiah was a Jewish leader, and later governor, who supervised the rebuilding of Jerusalem (mid-5th century BCE) after the release of the Jews from their exile in Babylon. The Book of Nehemiah, partly based upon his memoirs, was later put together by an anonymous writer, who apparently also compiled the books of Ezra and the Chronicles.
Nehemiah introduced moral and liturgical reforms in rededicating the Jews to Yahweh. In today’s passage, we see the zealous public imparting of the knowledge of God to people of goodwill. The assembly thus gathered served as a model for the religious life of the Jewish community.
About the Sabbath, governor Nehemiah, the priest and scribe Ezra, and the Levites[1], taught the people: ‘This day is holy to the Lord your God; do not mourn or weep.’ The people wept tears of repentance for their earlier misdeeds. While they were then encouraged to rejoice in the Lord and be happy, it was not solely about partying (‘eat the fat and drink sweet wine’) but about partaking of the neighbours’ misfortunes as well (‘send portions to him for whom nothing is prepared’).
In a close parallel, Jesus preaches in the synagogue of Nazareth. After His Baptism, He had ‘returned in the power of the Spirit into Galilee, and a report concerning Him went out through all the surrounding country.’ When He was given the Book of Isaiah to read aloud from, behold the passage He found when He opened the Book:
‘The Spirit of the Lord is upon me, because He has anointed me to preach good news to the poor. He has sent Me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.’
If this Old Testament passage, like many others, is not an allusion to Jesus, what is? When Jesus closed that book, the eyes of all in the synagogue were fixed on Him. And Jesus went ahead and proclaimed, ‘Today this scripture has been fulfilled in your hearing.’ All spoke well of Him, and wondered at the gracious words which proceeded out His mouth.
Finally, in continuation of last Sunday’s Pauline passage on the spiritual gifts, the said Apostle speaks of the Church as one body with many members (1 Cor: 12: 12-30). He compares the Church to our physical body, which has many members, and yet all of them make up one body. In fact, the metaphor of the body, to mean the unity of an organised society with diverse members, was commonly used by Greeks and Romans. St Paul says that, likewise, Christians by faith and baptism become members of the Mystical Body of Christ.
The good news is that all have a place in the Church – whether young or old, rich or poor, educated or uneducated; and all of them are respectable – whether apostles, prophets, teachers, miracle workers, speaking in tongues, or whoever. The only condition is that we have to believe in Christ, receive the sacraments He instituted and remain in obedience to the authority He established.
Bonding is effected through both suffering and rejoicing. ‘If one member suffers, all suffer together; if one member is honoured, all rejoice together.’ Unity in diversity is the beauty of being Church; but the highest beatitude is that the People of God attain to salvation (CCC 874) Something that has come down to us from Nehemiah and was perfected by our Saviour Jesus Christ. We are called to be people of God and heralds of His glad tidings.
This year we are in the Jubilee Year (which Nehemiah had reinstated).[2] In the Catholic Church it is a Year of forgiveness, reconciliation, and renewal of faith. Let us move forward as 'Pilgrims of Hope'.
[1] Member of a group of clans of religious functionaries, their lineage is traced back to Levi, the third son of Jacob and Leah.
[2] The 2025 Jubilee Year began on 24 December 2024 and will end on 6 January 2026. The theme for 2025 is ‘Pilgrims of Hope’.
SFX: Vídeo e Coro | Video and Choir
HINO TRADUZIDO A SÃO FRANCISCO XAVIER: VÍDEO E CORO
O icónico hino “Sam Fransiscu Xaviera”, em concanim de Goa, musicado há mais de um século por Raimundo Barreto (1837-1906), foi recentemente traduzido para português pelo nosso editor associado Óscar de Noronha (vide Revista da Casa de Goa, II, n.º 31, Set-Out 2024, pp 56-58). Esta é a primeira tradução da letra original do hino, que tem 11 estrofes. https://epaper.heraldgoa.in/article/oHeraldo?OrgId=112e47795a7&eid=0&imageview=0&standalone=1&device=desktop
Em 30 de novembro, o tradutor lançou uma gravação em estúdio da primeira e última estrofe do hino, no seu canal de YouTube https://youtu.be/GRYIB-Yp3lk?si=cy-8CPW4JqM8rU7R
A versão traduzida foi cantada publicamente, pela primeira vez, na missa em português que se realiza todos os anos no dia 1 de dezembro, por ocasião da novena de São Francisco Xavier em Velha Goa https://youtu.be/11Th2Kz_E8o , missa celebrada este ano por D. Tonito Francisco Xavier Muananoua, bispo auxiliar da arquidiocese de Maputo. O hino foi cantado pelo coro da Igreja de Nossa Senhora da Imaculada Conceição, de Pangim, a única igreja em Goa onde todos os domingos se celebra uma missa em português. https://www.gomantaktimes.com/news/goa/over-5000-attend-portuguese-mass-at-sfx-exposition-in-goa
Reconhecendo esse cântico como “o hino da comunidade católica goesa no país e no estrangeiro”, o jornal The Times of India afirmou que o novo vídeo tem recebido assinaláveis elogios nas redes sociais. Espera-se que também seja bem recebido pela diáspora goesa de língua portuguesa. https://timesofindia.indiatimes.com/city/goa/goencho-saibs-most-popular-hymn-gets-a-portuguese-tribute-at-old-goa/articleshow/115907224.cms
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TRANSLATED HYMN TO ST FRANCIS XAVIER: VIDEO AND CHOIR
Goa’s iconic Konkani hymn “Sam Fransiscu Xaviera”, set to music over a century ago, by Raimundo Barreto (1837-1906), was recently translated into Portuguese by our associate editor Óscar de Noronha (see Revista da Casa de Goa, No. 31, Sep-Oct 2024, pp 56-58). This is the first-ever translation of the original lyrics of the hymn running into 11 stanzas. https://epaper.heraldgoa.in/article/oHeraldo?OrgId=112e47795a7&eid=0&imageview=0&standalone=1&device=desktop
On 30 November, the translator released a studio recording of the hymn’s first and last stanzas on his YouTube channel https://youtu.be/GRYIB-Yp3lk?si=cy-8CPW4JqM8rU7R
The translated version was sung publicly for the first time at the Mass in Portuguese that is held on 1 December every year on the occasion of the novena to St Francis Xavier at Old Goa https://youtu.be/11Th2Kz_E8o , which Mass this year was celebrated by D. Tonito Francisco Xavier Muananoua, auxiliary bishop of the archdiocese of Maputo. The hymn was sung by the choir of Our Lady of the Immaculate Conception Church, Panjim, the only church in Goa where a Mass in Portuguese is held every Sunday. https://www.gomantaktimes.com/news/goa/over-5000-attend-portuguese-mass-at-sfx-exposition-in-goa
Hailing the hymn, as ‘the anthem of the Goan Catholic community at home and abroad’, The Times of India stated that the new video has been garnering rich praise on social media. It will hopefully be welcomed by the Portuguese-speaking Goan Diaspora. https://timesofindia.indiatimes.com/city/goa/goencho-saibs-most-popular-hymn-gets-a-portuguese-tribute-at-old-goa/articleshow/115907224.cms
Salvos and Salvation
Even a glimmer of hope that the Gaza ceasefire will go into effect today seems to have instantly put the world at ease. But will the behind-the-scenes arm-twisting by the US President-elect really spell the end of the salvos? And whether or not the parties concerned will honour the deal, or how long they will do so, is just anybody’s guess.
Israel has always been a hard nut to crack. Ironically, the nation that comprised God’s Chosen People has long since been at loggerheads with Him. It is said that in the past God spoke to them through the prophets, but to no avail. Finally, two millennia ago He spoke to them by his Son, again in vain. The saving grace is that after this time the divine message was proclaimed to the world at large.
The First Reading (Is 62: 1-5) on this Second Sunday in Ordinary Time is witness to how God’s People, long exiled and suffering in Babylon, were not forsaken by Him. In fact, the Prophet Isaiah joyfully announces their impending salvation. God will not rest until ‘her vindication shines out like the dawn, her salvation like a blazing torch.’
The most shining image through it all is that of marriage. ‘As a young man marries a young woman, so will your builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you.’ And to better define the love by which God wishes to restore His ties with his People, Isaiah picks up this key Scriptural theme of the marriage of God and Jerusalem.
Is it any wonder, then, that the first miracle that Jesus performed was at a marriage in Cana? While the Gospel (Jn 2: 1-11) describing this ‘sign’ (miracle) harks back to Isaiah, it also establishes Jesus as the Son of God and helps take forward His salvific plan. And Mary’s discreet participation is not to be missed. She not only suggested to her Son that His intervention was the need of the hour; she went ahead and created the right conditions by instructing the servants to do whatever He told them.
Here were two persons who cared and went out of their way to prove they cared. In human terms, this reaching out by Mother and Son was a sure way to win the people’s confidence and trust. But this was only the beginning, not an end in itself. The larger concern was the spiritual salvation of those people. The changing of the water into wine should have led the people to lose themselves in the Wonder Worker. But here again, Israel proved to be a hard nut to crack.
What about you and me? Do we firmly believe that Jesus is our personal and universal Saviour? That His Mother is Mediatrix and Co-Redemptrix? By becoming the ‘handmaid of the Lord’, she made possible the birth of the Son of God. And today we see her as catalyst in Her Son’s public life. At first, He seems to reject her suggestion but soon we see Him doing precisely what she had suggested. This not only goes to show how much Jesus valued His Mother but also how we must hold her in high esteem.
Finally, while Christ is the Bridegroom, none other than the Church is the Bride of Christ. And behold how the believers that comprise the Church are wedded together. The Second Reading (1 Cor: 12: 4-11) states that there is a diversity of ministries and operations but the same Lord and God.
Similarly, the Holy Spirit manifests Himself in us the believers through charisms: He gives to one the word of wisdom, to another, the word of knowledge, and similarly, faith, grace of healing, the working of miracles, prophecy, the discernment of spirits, the gift of tongues, interpretation of speeches, and so on, but all as per of that same Spirit.[1] Yet, these gifts are not meant for self-aggrandisement but to bring about our ultimate salvation.
A close-knit family of believers ought to be the apple of our eye. Family cohesion comes as fruit of a blessed marriage. God and His people together none can put asunder. And no matter how soon we see the end of the salvos, real salvation comes from God alone. He is our Spes Unica, our only hope!
[1] Operations, services and charisms refer to the same experience but are named differently as to be attributed to the Three Persons of the Holy Trinity.
Utopia ou distopia? | Utopia or dystopia?
Editorial
Utopia ou distopia?
Sem que isso tivesse sido planeado, o presente número da nossa Revista lança um olhar crítico sobre o passado e o presente de Goa e abalança-se sobre o seu futuro.
Para começar, chamo à atenção ao ensaio intitulado ‘A história e a utopia da viagem’, em que Júlia Serra, depois de retratar Albuquerque e a sua arrojada viagem ao Oriente no século XV, refere-se a três viajantes modernos – o médico Lúcio Augusto da Silva, o jornalista Ernesto Várzea Jr. e Fernando Laidley, um apaixonado pelos automóveis – para quem a viagem de Lisboa a Goa e além, foi utopia, mas também “espaço-tempo de realidade e vivência pessoal”.
Nesse sentido, a figura máxima de viajante e sonhador, na melhor acepção da palavra, foi, sem dúvida, S. Francisco Xavier. Objecto de reflexão no nosso número anterior, é agora relembrado pelo jesuíta Délio Mendonça, que no seu artigo “Pegadas de Esperança” descreve a galeria de pintura goesa, patente na Velha Cidade de Goa por ocasião da Exposição das Sagradas Relíquias do Santo, na qual “uma caraterística comum marcante destas pinturas é a Goanização e a contextualização de Xavier”.
No âmbito da arte musical, noticiamos o vídeo e o cantar público do icónico hino em concanim, “Sam Fransiscu Xaviera”, recentemente traduzido para português pelo nosso editor associado Óscar de Noronha.
Na mesma esteira, a primeira prestação do ensaio em que é historiado o ‘Colonialismo português na Ásia’, o casal Gilbert e Philomena Lawrence não deixa de se referir ao Santo basco, que ficou “gravemente desiludido com o comportamento dos colonos”. Logo depois deixou Goa para trabalhar em territórios não lusitanos do Sul da Índia, Malásia e Japão.
Vê-se, pois, que Goa foi Utopia para um grande número de pessoas de todos os tempos. De entre os da contemporaneidade, V. M. (Nitant) Kenkre, em poema, recorda-se com saudade de “Goa da minha infância”, enquanto no seu ensaio trata mais especificamente das escolas de português que frequentou.
Nos mesmos moldes, Ralph de Sousa dedica-se ao porto de Mormugão, na segunda prestação da série de ensaios sobre as “Luzes dos portos e delícias marítimas”.
Da pena desse colaborador está em destaque o livro Change of Guard (Render da Guarda), ora em avaliação crítica de Heta Pandit.
Que a relação entre Goa e Portugal foi uma aventura multissecular fica comprovado não só pelas excelentes relações humanas entre os dois povos, como também, em particular, pelo seu roteiro gastronómico. É o caso do chacuti que, nas palavras do nosso editor associado José Filipe Monteiro, é “a iguaria mais genuinamente goesa”; e o qual, no conceito do prestigiado crítico Fernando Melo, está em casamento feliz com Casal da Coelheira Private Collection Alicante Bouschet tinto. Saboreiem-nos!
Tão depressa, como alimento para a mente, apresentamos, no Cantinho do Concani, a décima prestação de Adágios Goeses, selecionados do livro Enfiada de Anexins Goeses, de R. B. Barreto Miranda, e transcritos em concani moderno por Óscar de Noronha.
Como ímpar exemplo humano da sabedoria indo-portuguesa, é focada, pela pena de Mário Viegas, a personalidade polivalente de Indalêncio Froilano Pascoal de Mello.
Seria exagerado afirmar que tudo isso aponta para a Utopia que foi Goa, no decorrer dos tempos?
Por outro lado, temos a situação de Goa na actualidade. Ivo de Noronha, no ensaio intitulado “Empreendimentos de luxo em Goa: bênção ou maldição?”, questiona-se sobre o dinheiro que entra e a identidade que vai desaparecendo com a vaga de construções extravagantes em Goa… Oxalá que não seja isso um reflexo da profecia atribuída a S. Francisco Xavier: “Goa ninguém a levará; por si acabará”!
Noticiamos com um misto de sentimentos que o “Mapeamento da morte da floresta de manguezais” em Goa, fotografada por Payal Kakkar, venceu a medalha de prata no Tokyo International Photo Awards 2024. Congratulamo-nos pelo facto de essa situação ambiental suicida ter sido constatada por uma agência estrangeira.
Outra notícia na respectiva secção é a distinção de Abílio Fernandes com medalha de oiro que lhe foi atribuída pelo município de Évora, apreciando o facto de o centro histórico da cidade-museu ter sido elevado pela UNESCO ao estatuto de Património Mundial da Humanidade durante a presidência autárquica do homenageado há 38 anos.
Enquanto deixa um trilho de esperança a actividade cultural de grande relevância que a Fundação Oriente vem exercendo em Goa, como se vê pelo seu desempenho nos últimos dois meses, é muito aguardada a participação da apreciada fadista Cuca Roseta, no Festival do Monte 2025, que comemora os 30 anos dessa instituição em Goa.
Também as aguarelas de Girish Gujar (“Casa na Ilha de Divar”) e de Taniya Shetke (“Abundância divina”); as pinturas de Edgar João (“Murmúrios da Monção”), João Coutinho (“Mahakavi Camõis”), e Rouella Barreto (“A arte do fenim de caju”) são uma agradável brisa vinda dos mais pitorescos locais de Goa, muito embora a pintura de Chaitali Naik (“Festival dos Ladrões”), para não falar da caricatura (“O que resta para comemorar?”) do octogenário Alexyz, façam nascer um sorriso irónico nos nossos lábios.
No meio de tudo isso, em duas cartas ao director, comenta Júlia Serra, primeiro, sobre a reportagem televisiva intitulada “Goa, Coração Português”, da SIC Notícias, que passou em Portugal em novembro do ano próximo findo: “Goa entra nas casas portuguesas” é como intitula o seu apontamento. E logo depois, escreve sobre “Goa e as tradições portuguesas”, que veio a conhecer, através da Agência Lusa, que divulga a situação da língua e cultura portuguesa, e em particular como é celebrada a quadra natalícia em Goa. Dir-se-ia, por isso, que é o caso de Portugal ter entrado nas casas goesas!
Finalmente, o nosso editor associado Valentino Viegas expõe a prata da casa no relato que faz por ocasião do centésimo número da nossa Revista. E, em carta ao director, chama atenção à operação policial realizada na Praça Martim Moniz, em Lisboa, a qual, segundo diz, pôs em risco, “a bela imagem de Portugal multicultural e multirracial, difundida pelo mundo inteiro, a viver em harmonia, paz e sossego, que tanto nos custou a criar”.
Esperemos que Goa, a Aparant, e Lisboa, a Felicitas Julia – duas Utopias do passado – se mantenham fiéis aos seus gloriosos epítetos, e nunca se tornem distopias.
Capa: 'Fios de Goa' (pintura com seringa, acrilico em tela), de Clarice Vaz
Editorial
Utopia or dystopia?
Without any prior planning, the current issue of our magazine has taken a critical look at Goa’s past and present and looks at its future as well.
To start with, I would like to draw your attention to the essay entitled ‘History and the Utopia of Travel’, in which Júlia Serra, after portraying Albuquerque and his daring journey to the East in the 15th century, refers to three modern travellers – physician Lúcio Augusto da Silva; journalist Ernesto Várzea Jr. and car enthusiast Fernando Laidley – for whom the journey from Lisbon to Goa and beyond was a utopia, but also a ‘space-time of reality and personal experience’.
In this sense, St Francis Xavier was undoubtedly the ultimate traveller and dreamer, in the best sense of the word. He was the subject of reflection in our previous issue, and is now remembered by a fellow Jesuit, Délio Mendonça, who in his article ‘Footprints of Hope’ describes the gallery of Goan paintings on display in the Old City of Goa on the occasion of the Exposition of the Sacred Relics of the Saint, and in which ‘a striking common feature of these paintings is the Goanisation and contextualisation of Xavier’.
In the field of music, we report on the video and the public singing of the iconic hymn in Konkani, ‘Sam Fransiscu Xaviera’, recently translated into Portuguese by our associate editor Óscar de Noronha.
In the same vein, the first instalment of the essay on ‘Portugal’s Colonialism in Asia’, by Gilbert and Philomena Lawrence, does not fail to refer to the Basque saint, who was “gravely disappointed by the behaviour of the colonists”. Soon afterwards, he left Goa to work in non-Portuguese territories in South India, Malaysia and Japan.
Apparently, Goa has been Utopia for a large number of people throughout history. In contemporary times, V. M. (Nitant) Kenkre’s poem ‘Goa of my Childhood’ is a nostalgic recollection, while in his essay he deals more specifically with the Portuguese language schools he attended.
Likewise, Ralph de Sousa focuses on Mormugão Port, in the second instalment of a series of essays titled ‘Harbour Lights and Maritime Delights’.
The said writer’s book Change of Guard is critically reviewed here by Heta Pandit.
The fact that the relationship between Goa and Portugal has been an adventure across centuries is proven not only by the excellent human relations that exist between the two peoples, but, in particular, by their gastronomic journey. So is the case of xacuti which, in the words of our associate editor José Filipe Monteiro, is ‘the most genuinely Goan delicacy’; and which, in the prestigious critic Fernando Melo’s view, is happily paired with Casal da Coelheira Private Collection Alicante Bouschet red. Savour them!
Just as quickly, as food for thought, we present, in the Konkani Corner, the tenth instalment of Goan adages, culled from R. B. Barreto Miranda’s book Enfiada de Anexins Goeses and transcribed into modern Konkani by Óscar de Noronha.
As a unique human example of Indo-Portuguese wisdom, Mário Viegas focuses on the versatile personality of Indalêncio Froilano Pascoal de Mello.
Would it then be an exaggeration to say that all of this points to the Utopia that was Goa down the ages?
On the other hand, we have Goa’s situation today. Ivo de Noronha, in his essay titled ‘Luxury developments in Goa: a boon or a curse?’ wonders about the money being earned and the identity being lost with the wave of extravagant constructions in Goa... Let’s hope that this isn’t a telltale sign of a prophecy attributed to St Francis Xavier: “None will take away Goa; it will end by itself”!
We announce with mixed feelings that ‘Mapping the death of mangrove forest’ in Goa, photographed by Payal Kakkar, was awarded a silver medal at the Tokyo International Photo Awards 2024. We are pleased to note that the said suicidal environmental situation has been acknowledged by a foreign agency.
Another news item in the respective section is the municipality of Évora’s award of a gold medal to Abílio Fernandes, in appreciation of the fact that UNESCO elevated the historic museum-city to World Heritage status during his mayorship, thirty-eight years ago.
While the hugely relevant cultural activity that Fundação Oriente has been carrying out in Goa, as seen from its report of the last two months, leaves a trail of hope, the presence of the acclaimed fado singer Cuca Roseta in the forthcoming Monte Festival, on the 30th anniversary of the Foundation’s Goa Delegation, is something to look forward to.
Watercolours by Girish Gujar (‘House on the Island of Divar’) and Taniya Shetke (‘Divine Abundance’); paintings by Edgar João (‘Monsoon Murmurs’), João Coutinho (‘Mahakavi Camõis’), and Rouella Barreto (‘The Art of Cashew Feni’) are like a pleasant breeze from Goa’s most picturesque locations, even while Chaitali Naik’s painting (‘Festival of Thieves’), not to mention octogenarian Alexyz’s cartoon (‘What is left to celebrate?’), bring an ironic smile to our lips.
In the midst of it all, by way of two letters to the director, Júlia Serra comments, firstly, on SIC Notícias’ TV report titled ‘Goa, Coração Português’ (Goa, a Portuguese Heart), which aired in Portugal in November last year: ‘Goa enters Portuguese homes’ is how she titles her note. Soon thereafter she writes about ‘Goa and Portuguese traditions’, which she learnt about from Lusa News Agency’s report on the status of Portuguese language and culture, and in particular the celebration of Christmas in Goa. One may note, conversely, that Portugal has entered Goan homes!
Finally, our associate editor Valentino Viegas showcases the family silver in his piece marking the 100th issue of our magazine. And in a letter to the director, he draws attention to the police operation that happened in Lisbon’s Martim Moniz Square, which, he says, jeopardized ‘the beautiful image of multicultural and multiracial Portugal, spread across the world and living in harmony, peace and quiet, all of which we have worked so hard to create’.
Let’s hope that Goa, the Aparant, and Lisbon, the Felicitas Julia – two Utopias of the past – remain true to their glorious epithets and never turn into dystopias.
Cover: 'Goan Threads' (syringe painting, acrylic on canvas), by Clarice Vaz
Christ’s unmistakable divinity
All three Readings of Sunday after Epiphany underline the divinity and mission of the One born in Bethlehem. After all, that is what Epiphany was meant to be: a manifestation of Christ to the Gentiles as represented by the Magi. It was also the manifestation of divinity at His Baptism in the River Jordan, and finally at His first miracle, at Cana in Galilee.
January 6 (and now the Sunday close to it) is commemorated as the day the Magi visited the Infant Jesus. And today we commemorate His Baptism at the hands of His forerunner cousin, John, as recounted in the Gospel (Mt 3: 13-17). But what is the rationale behind a prophet baptising the Son of God, the Messiah?
Truly, John was hesitant but Jesus said, ‘Let it be so now; for thus it is fitting for us to fulfil all righteousness.’ ‘Righteousness’ or ‘justice’ is the new fidelity, a total obedience to the will of God. For His part, Jesus wished to express His solidarity with sinners, through baptism. He showed how His mission was a far cry from the Judaic dream of a proud and triumphant Messiah.
Realising what Jesus meant, John the Baptist consented to baptise Jesus. As a fitting endorsement of this act, the heavens open and the Spirit of God descend upon Jesus like a dove. And, lo and behold, a voice from heaven says, ‘This is My beloved Son, with whom I am well pleased.’ The bystanders must have been in awe and got goosebumps. What better confirmation could the Jews, then, expect before they accepted Jesus as the Messiah?
The First Reading (Is 42: 1-4, 6-7) prefigures the Gospel passage of today. We hear similar words from what is called the First Song of the Servant, making the hair stand on end. The Book of Isaiah has four oracles or poems on the Servant of Jehovah. It is not easy to identify this figure: was he the prophet himself? Or the historical Israel? Or the ideal Israel? Well, the New Testament identifies the Servant with Jesus Christ, linking especially the last oracle with His Passion.
Meanwhile, here are those words echoed at the Baptism of Jesus: ‘Behold my servant whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him, he will bring forth justice to the nations.’
What follows is a picture of Our Lord meek and humble of heart, He who died for our sins. Finally, words expressing His mission on earth: ‘I have given you as a covenant to the people, a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.’
Indeed, Jesus was the mediator of the New Covenant; He was a light by the love, compassion and hope He offered to the nations; He cured the blind, the deaf, the mute and the lame, and brought many people back to life; finally, in our times, He has liberated you and me from physical, emotional, psychological and spiritual captivity.
Finally, in the Second Reading (Acts 10: 34-38), St Peter[1] is at the house of Cornelius the Roman centurion (considered the first gentile to convert to the Christian faith) when he vouches for his Divine Master. Peter states that after Baptism, the name of Jesus was made known throughout Judea, beginning from Galilee. Now anointed with the Holy Spirit and with power, Jesus went about doing good and healing those oppressed by the devil.
Since Jesus is the Light of the World and meant to be proclaimed to the ends of the earth, St Peter makes it clear right away that God is supranational. He does not care for earthly divisions of nations, societies, or any other. Any person is pleasing to Him and the Heavenly Father, not by their purity or impurity but by their fear of God and His justice.
By baptism, our sins are forgiven and our souls are infused with the life of God. We become children of that One True God. Like the first group of pagans who at Cornelius’ house were awed by the Good News of Salvation and broke their ties with their Jewish past by receiving baptism, may we too appreciate the fruits of the Holy Spirit and use our gifts to spread the Good News.
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[1] In St Luke’s Acts of the Apostles, St Peter is the primary protagonist through chapters 3-12 and the Apostle Paul through chapters 9-28.
Privileged to be part of God’s Family
Today, Sunday in the Octave of Christmas, marks the Feast of the Holy Family. In India, the Lectionary offers Readings for the Years A, B and C, as follows:
| Year | First Reading | Psalm | Second Reading | Gospel |
| A | Eccl 3: 2-6, 12-14 | Ps 127: 1-2, 3, 4-5 | Col 3: 12-21 | Mt 2: 13-15, 19-23 |
| B | Gen 15: 1-5, 21: 1-3 | Ps 104: 1-6, 8-9 | Heb 11: 8, 11-12, 17-19 | Lk 2: 22-40 |
| C | 1 Sam 1: 20-22, 24-28 | Ps 83: 2-3, 5-6, 9-10 | 1 Jn 3: 1-2, 21-24 | Lk 2: 41-52 |
However, in Years B and C, there is an option to use the Readings of Year A instead.
For reflections on the Readings of Year A, see https://www.oscardenoronha.com/2023/12/31/gazing-admiringly-at-nazareth/; and for Year B, see https://www.oscardenoronha.com/2023/01/01/under-two-holy-names/
-o-o-o-
Proceeding to the Readings assigned for Year C, we must note their aptness and correlation.
In the First Reading (1 Sam 1: 20-22, 24-28), Hannah[1] is one of two wives of Elkanah. Hannah was childless, whereas his second wife Peninnah bore him children; yet he had a soft spot for Hannah. Her status as first wife and her barrenness are reminiscent of Sarah (Gen 17) and Rebecca (Gen 25).
One day Hannah went up to the Tabernacle[2] and wept as she prayed. She asked God for a son and vowed to give him back for the service of God. She knew that being childless implied that one did not enjoy God’s favour; and bearing a male child would set her up in the community.
Finally, Hannah conceived and bore a son, whom she named Samuel (meaning, ‘Heard by God’). She raised him until he was weaned and brought him to the temple along with a sacrifice. There she made him over to the Lord for the whole of his life – something that will prompt moderns to question her wisdom. The fact is that, as a prophetess in her own right, she had discerned God’s will. Samuel was happy and fulfilled where he was planted – ‘How lovely is your dwelling place, Lord, God of hosts,’ says the Psalm today, doesn’t it? He became a priest and a man of great faith, Israel's last judge and first of the later prophets.
Hannah has a prayer of thanksgiving to God for the birth of Samuel; it’s called the Song of Hannah. It found an echo in the Magnificat that the Blessed Virgin Mary sang upon visiting her cousin Elizabeth. Hannah, Mary, and Elizabeth became pregnant in miraculous ways and dedicated their sons (Samuel, Jesus, and John the Baptist) to God’s service. And for those who may wonder how Hannah could be so self-sacrificing, the fact is God pays us back a thousandfold. Accordingly, Eli announced another blessing on Hannah, and she conceived three more sons and two daughters.
On this Feast of the Holy Family, the Gospel too could perplex the modern mind. When the parents of Jesus were returning from Jerusalem after the feast of the Passover, Jesus stayed behind in the temple. His parents did not know it; they then searched for Him in the city and found Him after three days. On hearing of how anxious they had been, Jesus retorted: ‘Did you not know that I must be in my Father’s house?’ Yes, seated among the teachers, He had amazed them with his knowledge and insightful answers.
Parents today suffer from greater anxiety than Jesus' parents did. Yet, their anxiety is only about how their children will fare in this world, not in the next. In stark contrast, even while Jesus displayed independence of mind, the parents of Jesus were satisfied with their Son’s answer – because His concern was with being in His Father’s house, where He truly belonged. It was not stubbornness. He had made His point, and was now obedient and submissive to His earthly parents. What a fine balance! Then, there comes, what is to me, one of the most beautiful passages in the Scriptures: ‘Jesus increased in wisdom and in stature, and in favour with God and men’, while His mother ‘kept all these things in her heart.’
Between the First and the Third Readings, we clearly have a preannouncement and its fulfilment, a forerunner and the actual Messiah. And what place do you and I have in the divine economy? In the Second Reading (1 Jn 3: 1-2, 21-24), St John[3] states, ‘We are called God’s children, and that is what we are.’ Indeed, by our baptism we have become God’s children, unlike others who, though also loved by God, are His creatures.
Noblesse oblige: privilege entails responsibility. Hence, our life as children of God ought to be radically different from that of unbelievers. We must live in a way that pleases our Father in Heaven; we must live a life of selfless love. If we ‘think of the love that the Father has lavished on us, by letting us be called God’s children’, we will never be discouraged when the world rejects us. The world rejects us as once they rejected Jesus. What a privilege to be in His company!
At the same time, we are not to rest on our laurels; ‘what we are to be in the future has not yet been revealed; all we know is that when it is revealed we shall be like Him because we shall see Him as He really is.’ So, we must pray for blessings and graces and earn our place in Heaven. And to ensure that this happens, we must keep the Father’s Commandments and live the kind of life that He wants us to live. His commandments are simple: that we believe in the name of His Son, Jesus Christ, and that we love one another as He has loved us. This will set an example to our immediate human families. Fortunately, we have the Holy Family of Nazareth for our model of family life, human relations and community life – all of which lets us partake of God’s family.
[1] She finds mention only in the first two chapters of the first Book of Samuel.
[2] In Jewish history, the Tabernacle (meaning, ‘dwelling’) refers to the portable sanctuary constructed by Moses as a place of worship for the Hebrew tribes during the period of wandering that preceded their arrival in the Promised Land. The Tabernacle became redundant after the construction of Solomon's Temple in Jerusalem in 950 BC.
[3] St John is the author of the Gospel of John and four other books of the New Testament – the three Epistles of John and the Book of Revelation.
The Light of Love
Three short Readings fills us with eager anticipation for Christmas.
On this Fourth Sunday of Advent, Micah’s words create the atmosphere. Micah (aka Micheas) is one of the Twelve Minor Prophets, a contemporary of Isaiah, Amos and Hosea. He castigated Jerusalem for her sin of idolatry would lead to her fall. He also prophesied her recovery and the restoration of the Judean state.
The First Reading of today (Mic 5:2) is a key passage in that regard. Micah honours Bethlehem, a small village south of Jerusalem, as the future birthplace of the Messiah: ‘You, O Bethlehem Ephrathah,[1] who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old.’ This provides the convincing proof that Jesus is God!
The Gospel text (Lk 1: 39-45) endorses the fact that Jesus is God. ‘When Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, Blessed are you among women, and blessed in the fruit of your womb!’ Further, Elizabeth refers to her cousin as ‘the mother of my Lord’, who was ‘blessed’ for believing that there would a fulfilment of what was spoken to her by the Lord.
And what manner of man would the babe of Bethlehem grow up to be? The Second Reading (Heb. 10: 5-10) defines him: he would despise sacrifices and offerings and offer Himself as a holy sacrifice once for all. Seldom do we realise that the gentle spirit of the Nativity prepares the way for the drama of the Cross and the Paschal victory.
That Supreme Sacrifice speaks volumes of God’s love for humankind. We are called to live in the light of that ineffable love.
[1] Ephrathah, to distinguish this town from another called Bethlehem.
The Light of Joy
Today is the Third Sunday of Advent. We have got this far with hope and peace we have summoned from past two Sundays. We are half way to the holy day commemorating the arrival of our Saviour in Bethlehem two centuries ago. There is an air of anticipation, and the Readings reflect that joy. It stems from the conviction that, no matter how we may fall short of the glory of God, He does not abandon us. In fact, He has stayed with us through human history and our personal stories.
In the First Reading (Zeph 3: 14-18), we meet a rare prophet. Zephaniah prophesied in the days of king Josiah of Judah (640–609 BCE). He was a contemporary of Jeremiah and had much in common with him. The scene of his activity was the city of Jerusalem. A three-chapter book that he wrote places him among the twelve minor prophets.
Today’s text is from Zephaniah’s third and last chapter. It has a Messianic flavour, although not to the same extent as Isaiah and Jeremiah do. It’s a hymn of hope about the restoration of Israel. ‘Daughter of Zion’ and ‘daughter of Jerusalem’ personify the inhabitants. Zion was the local hill, on which David built his city. Zion was also a land of future promise or return from exile. And although infrequent in the New Testament, Zion has been used as a name for the heavenly city or for the earthly Christian city.
As foretold in the Old Testament, the Lord kept His promise. He sent His Only Son with the Good News of Salvation; the bad news was that the people of Israel misunderstood His mission and rejected Him. God, however, remains faithful to the end. He comes into our homes and hearts very especially, and will come again at the end of times – hour unknown.
As for St Paul, in the Second Reading (Phil 4: 4-7), he says ‘the Lord is at hand.’ What does that mean? It was common for the first generation of Christians to believe that the Lord’s return was imminent. So, in his letter to the Philippians, the Apostle instructs and reassures them. By no means does he give them false hope; for ‘at hand’ meant nearby, close to us, in spirit.
St John the Baptist and Jesus Himself often used that expression. In fact, Jesus is always at hand: does He not follow every step we take and prevent us from stumbling? Can we imagine even a moment without the Lord’s presence and intervention? God is one with our earthly reality. We must, therefore, in prayer with petition and thanksgiving, let Him know our concerns.
In the Gospel (Lk 3: 10-18), we learn that the multitude asked St John the Baptist: ‘What then shall we do?’ This question that occurs quite naturally is the beginning of a change of heart, a conversion. The Baptist not only tells them what they have to do, he points to Jesus as being the One they have to follow: ‘I indeed baptize you with water; but there shall come one mightier that I, the latchet of whose shoes I am not worthy to loosen: he shall baptize you with the Holy Ghost, and with fire.’
The son of Zechariah and Elizabeth then added that when Christ comes in judgement, He will ‘gather the wheat into his barn; but the chaff he will burn with unquenchable fire.’ Of course, this is not a matter for sadness but joy – for we have finally found The Way! Jesus endorsed the idea, saying, ‘I am the Way, and the Truth, and the Life. No man cometh to the Father, but by me.’
On Gaudete Sunday[1] today, we ought to rejoice, for the Saviour is in our midst, notwithstanding our sins of old. The pink or rose of the third candle of Advent, called the Shepherd’s Candle, represents that joy. Jesus is indeed the Good Shepherd. We have to rejoice with deep faith in His goodness and mercy. With this knowledge or light in our hearts, we are sure to experience the light of joy! And the more we partake of that joy, the greater will be our light, our knowledge, our understanding of things divine!
[1] So called from the Latin opening words of the introit antiphon, ‘Gaudete in Domino Semper’ – Rejoice in the Lord always!
The Light of Peace
Our Advent journey is so rich in meaning that themes keep adding through the Readings.
Today’s First Reading is taken from the Book of Baruch (5: 1-9), an anonymous author who had possibly assumed the name of Prophet Jeremiah’s scribe Baruch ben Neriah. The text announces the final restoration of Israel, her liberation and return from exile. There is a reference to the change of the name Jerusalem, in line with what the Prophet Isaiah had announced: ‘Peace of justice, and honour of piety’.
The city’s new appellation represents the joy experienced by returnees from the Exile, now assembled there to begin a new journey. Similarly, we who are exiles in this world see a new promise, a new light, a new hope. Jesus is to come again this Christmas and at the end of time, bringing peace, justice, honour and piety. And we will begin a new journey towards Heaven, the Eternal Jerusalem, where we belong.
The Gospel (Lk 3: 1-6) suggests that we too should assemble this Advent and embark on a new journey. It is metanoia, our journey of conversion and transformation. This cannot be said better than in the memorable words of Isaiah, with reference to the future St John the Baptist: ‘The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.’
We are never alone on our journey. Our Lord walks alongside, and whenever necessary carries us on His shoulders. That is how He makes our burdens light. He fills every valley, flattens hill and mountain, makes the paths straight and smooth, to ensure that we see the salvation of God – reach Heaven. This is our journey’s ultimate and noblest goal.
Let’s think of how our journey toward Christmas has been like thus far. Have we examined our conscience, confessed our sins (at the very beginning, not end, of Advent), prayed and asked for pardon? Advent is not a time of merriment in anticipation of Christmas. In fact, it is a penitential season, a ‘little Lent’.
‘Advent used to be forty days but was formalized to four weeks, in the ninth century, which is why we now have the four Sundays of Advent. The Mass itself assumes a more sombre tone during Advent. The priests wear violet vestments, as they do during Lent, since purple is the liturgical colour that signifies an attitude of repentance and sorrow for sin. The Gloria is also removed from the beginning of Mass during Advent, just as it is during Lent.’[1]
Though both Advent and Lent are times of preparation for Christmas and Easter, respectively, the essential difference is that Advent has no Passion Week. The penitential observances of Advent always have a festive character to them, which is why the Alleluia is retained. It is sad that we are tempted to pass over the penitential aspects of Advent and focus on the festivity of Christmas.
Vis-à-vis our secular culture, therefore, St Bernard of Clairvaux (1090-1153) drives home a point. The mystic co-founder of the Knights Templar says: ‘Consider Who He is that comes, whence He comes, to whom He comes, for what end He comes, when He comes, and in what manner He comes. This is undoubtedly a most useful and praiseworthy curiosity, for the Church would not so devoutly celebrate the season of Advent if there were not some great Mystery hidden therein.’[2]
In light of the above, it is significant that St Paul bore the same joyful sentiments with which Baruc celebrated the return of the exiles to Jerusalem. He sings a paean to the conversion of the Philippians. Not one to bask in past glories, the Apostle to the Gentiles urges them thus: ‘This I pray, that your charity may more and more abound in knowledge, and in all understanding: That you may approve the better things, that you may be sincere and without offence unto the day of Christ, filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.’
There is no joy without prior conversion. May the second Advent candle, called Bethlehem Candle that represents Peace, remind us of Mary and Joseph’s journey from Nazareth to Bethlehem before the Nativity. She was carrying the Prince of Peace. Let us, who are filled with a renewed, transcendental hope this Advent, embark on a spiritual journey that will better prepare us to receive the Light of the World who is Peace Incarnate.
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[2] ‘On the Advent of Our Lord and its Six Circumstances’, in Sermons of St Bernard on Advent and Christmas, p. 4. https://shorturl.at/limFm