Dear Blog

have you ever wonder life with all the stress, problems and etc? i just dun understand why things happen where it shoould not happen. i feel so like an idiot living in this small little island called singapore well time and time again and even now i question where is God in my life? he is really there? is he here to see whatever i'm going through? life is so unfair at times and i do feel it now if he is SO GOOD why these things are allowed to happen. oh how i wish i just die at anu point of time and just suffer in hell rather then he bringing me to heaven to enjoy. i just feel like shit now la life is so dam pointless to live. how i wish i can be the little children who are dam poor and just suffer there and work up the ladder from the bottom rather then stuck at this stupid life i have now many people see that i am fine and even my csm can ask me how am i and i still can say everything is fine. well i know i cant do anything to my life. if i can stay by myself and live my own life i think i can be a happier person no need to see all these people in my life. i know i sound i'm running away from everything if God know how i feel can he DO something about it? and not just letting me being not ME MYSELF i dun think i am living to my name la what the fucking shame it is la... AHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHH!

how i wish to be dead... i really love to be... and just fate away so that no one know about it


~fonz-jm

Deep Thoughts

why do i have to stand up for YOU? you know that i dont feel WORTHY! you showed me of your son who return to you today, what sign is this? you showed me today the light went blackout during the mass @ SPP, what sign is this? WHY! IF YOU ARE THERE TELL ME!

AHHHHHHHHH!

~fonz-jm

Church Gives Final OK to Neocatechumenate

Cardinal Presents Founders With Approval Decree

By Jesús ColinaVATICAN CITY, JUNE 13, 2008 (Zenit.org).- The definitive approval of the Neocatechumenal Way's statutes is a moment of joy, both for the ecclesial group and for the Church itself, said Cardinal Stanislaw Rylko.

The president of the Pontifical Council for the Laity said this when he gave the official approval decree today to the founders of the Neocatechumenate, Kiko Argüello and Carmen Hernández, with Father Mario Pezzi.

At the end of the ceremony, Cardinal Rylko explained the meaning of the recognition: "It signifies the confirmation on the part of the Church of the authenticity and genuine character of the charism found in its origin, in the life and in the mission of the Church."The cardinal told those present at the ceremony: "The Way already has a long history in the Church -- more than 40 years -- and brings to the Church's life many fruits, many profoundly changed lives, many rebuilt families, many religious and priestly vocations, and much commitment in favor of the new evangelization.

"Therefore, it is a moment of great joy for the Church, and a moment of great joy for the ecclesial reality that it [should receive] this recognition."

Cardinal Rylko offered three specific guidelines to members of the Neocatechumenal communities: obedience to bishops, acknowledgement of the role of the presbyter, and fidelity to the liturgical texts of the Church.

In his response, Argüello thanked Benedict XVI, and Popes John Paul II and Paul VI. The latter, he recalled, said to him on one occasion: "Be humble and faithful to the Church and the Church will be faithful to you."

For her part, Hernández stressed that what is important is not the Neocatechumenal Way, but the Church, and invited the members of this movement of Christian initiation to practice humility.

Afterward, the Way's initiators gave a press conference to manifest their gratitude to the Holy See. It was held at the diocesan center of the Neocatechumenal Way, next to the Vatican.
Argüello revealed that at present, the Holy See is studying the texts of the Way's catecheses, so that they can be made public and distributed to parishes worldwide.

According to Arguello, the only significant change that the definitive statues introduced in regard to the liturgy affects the way of receiving Communion.

In keeping with the communities' usual practice, Communion will continue to be received under both species and will be distributed by ministers in the assembly, instead of the procession of the faithful typical in the Roman rite. This practice is kept in the definitive statutes, but for the reception of the Host, the faithful will stand before the minister. This is not the case in receiving the Chalice, which will continue to be received seated, to avoid spilling the precious Blood.

Moreover, the kiss of peace will retain its place following the Prayer of the Faithful and before the beginning of the Eucharistic liturgy, though procuring that this moment not break the order and recollection of the assembly. This final approval of the statues follows an approval "ad experimentum" granted in 2002.

© Innovative Media, Inc.

Report from ZENIT Website

Decreto di approvazione definitiva degli Statuti del Cammino Neocatecumenale

CITTA' DEL VATICANO, lunedì, 16 giugno 2008 (ZENIT.org).- Pubblichiamo il Decreto di approvazione definitiva degli statuti del Cammino Neocatecumenale consegnato il 13 scorso dal Pontificio Consiglio per i Laici.

PONTIFICIUM CONSILIUM PRO LAICIS
1140/08/AIC-110

DECRETO
Il Cammino Neocatecumenale ebbe inizio nel 1964 fra i baraccati di Palomeras Altas, a Madrid, per opera del signor Francisco José (Kiko) Gómez Argüello e della signorina Carmen Hernández che, su domanda di quegli stessi poveri con i quali vivevano, cominciarono ad annunciare loro il Vangelo di Gesú Cristo. Con il passare del tempo questo kérygma si concretizzò in una sintesi catechetica fondata sul tripode "Parola di Dio-Liturgia-Comunità" e finalizzata a condurre le persone alla comunione fraterna e a una fede matura.

Questo nuovo itinerario di iniziazione cristiana, nato nel scolco del rinnovamento suscitato dal Concilio Ecumenico Vaticano II, incontrò il vivo interesse dell'allora arcivescovo di Madrid, Sua Eccelenza monsignor Casimiro Morcillo, che incoraggiò gli iniziatori del Cammino a portarlo nelle parrocchie che lo richidessero. Esso si diffuse così gradualmente nell'arcidiocesi di Madrid e in altre diocesi spagnole.

Nel 1968 gli iniziatori del Cammino Neocatecumenale giunsero a Roma e si stabilirono nel Borghetto Latino. Con il consenso di Sua Eminenza il cardinale Angelo Dell'Acqua, all'epoca Vicario Generale di Sua Santità per la città di Roma e Distretto, si cominciò la prima catechesi nella parrocchia di Nostra Signora del Santissimo Sacramento e Santi Martiri Canadesi. A partire da quella data il Cammino si è andato via via diffondendo in diocesi di tutto il mondo.
Il Cammino Neocatecumenale è un itinerario di formazione cattolica che "è al servizio del Vescovo come una delle modalità di attuazione diocesana dell'iniziazione cristiana e dell'educazione permanente della fede" (Statuto, art. 1 § 2). Esso è dotato di personalità giuridica pubblica (cfr. Decreto del Pontificio Consiglio per i Laici del 28 ottobre 2004).

Il Cammino Neocatecumenale – vissuto in seno alle parrocchie, in piccole comunità costituite da persone di diversa età e condizione sociale – si attua secondo le linee proposte dagli iniziatori, contenute nello Statuto e nei volumi intitolati Orientamenti alle Équipes di Catechisti (cfr. Statuto, art. 2, 2º); ha lo scopo ultimo di portare gradualmente i fedeli all'intimità con Gesù Cristo e di renderli soggetti attivi nella Chiesa e testimoni credibili della Buona Novella del Salvatore; promuove la missione ad gentes non solo nei Paesi di missione, ma anche in quelli di antica tradizione cristiana oggi purtroppo profondamente secolarizzati; é uno strumento per l'iniziacione cristiana degli adulti che si preparano a ricevere il Battesimo secondo le norme contenute nell'Ordo Initiationis Christianae Adultorum (Sacra Congregazione per il Culto Divino, 6 gennaio 1972).

A più riprese e in diversi modi il servo di Dio Giovanni Paolo II ebbe a sottolineare l'abbondanza di frutti di radicalismo evangelico e di straordinario slancio missionario che il Cammino Neocatecumenale porta nella vita dei fedeli laici, nelle famiglie, nelle comunità parrochiali, e la ricchezza di vocazioni che esso suscita al sacerdozio ed alla vita religiosa, rivelandosi "itinerario di formazione cattolica, valida per la società e per i tempi odierni" (AAS 82 [1990] 1513-1515).
A sua volta, il Santo Padre Benedetto XVI, rivolgendosi ai membri del Cammino Neocatecumenale il 12 gennaio 2006, ha affermato: "La vostra azione apostolica intende collocarsi nel cuore della Chiesa, in totale sintonia con le sue direttive e in comunione con le Chiese particolari in cui andrete ad operare, valorizzando appieno la ricchezza dei carismi che il Signore ha suscitato attraverso gli iniziatori del Cammino" (Insegnamento di Benedetto XVI II, 1 [2006], 58-59).

Pertanto:
Trascorso il quinquennio di approvazione "ad experimentum" dell Statuto del Cammino Neocatecumenale (cfr. Decreto del Pontificio Consiglio per i Laici del 29 giugno 2002);
Tenuto conto del prezioso contributo – attestato da numerosi vescovi – che il Cammino continua ad apportare all'opera della nuova evangelizzazione, mediante una prassi accolta e valorizzata nei suoi ormai quarant'anni di vita in molte Chiese particolari;
Vista l'istanza inoltrata a questo Dicastero dal signor Francisco José (Kiko) Gómez Argüello, dalla signorina Carmen Hernández e da don Mario Pezzi, membri dell'Équipe responsabile internazionale del Cammino Neocatecumenale, per sollecitare l'approvazione definitiva del suddetto Statuto;
Accogliendo favorevolmente i cambiamenti apportati alla stesura dello Statuto;
Visti gli articoli 131 e 133, § 1 e § 2, della costituzione apostolica Pastor Bonus sulla Curia Romana, il Pontificio Consiglio per i Laici

DECRETA
l'approvazione definitiva dello Statuto del Cammino Neocatecumenale debitamente autenticato dal Dicastero e depositato in copia nei suoi archivi. Ciò nella fiducia che queste norme statutarie costituiscano linee guida ferme e sicure per la vita del Cammino e che esse siano di aiuto ai Pastori per loro paterno e vigile accompagnamento delle comunità neocatecumenali nelle Chiese particolari.

Dato in Vaticano l'11 maggio 2008, solennità di Pentecoste.

+Josef Clemens
Segretario

+Stanislaw Card. Rylko
Presidente
© Innovative Media, Inc.
La riproduzione dei Servizi di ZENIT richiede il permesso espresso dell'editore.

The Mystery of Suffering: How Should I Respond?

Suffering surrounds us. Mental and physical illness, poverty and starvation, wars and violence of all kinds overwhelm individuals, communities, entire nations. We ourselves experience suffering. It might be broken relationships and alienated families, accidents and disease, failed dreams or boring jobs, in dying and death. How many people suffer from addictions, abuse and other forms of violence!

A terrible image of suffering now burns in the memories of so many of us: planes burying themselves into the World Trade Center and erupting in giant fireballs. Shock and horror led to grief and lament, heroism and vengeance—and to questions about God. "How could God allow this to happen?" "Where is God in all this suffering?" Those directly involved in suffering often ask, "Why did this happen to me?" and sometimes even "What did I do wrong to be punished in this way?"

Humans have long asked these questions. The whole Book of Job in the Bible is about the question of suffering. Christians have tried to discover meaning for suffering in studying and praying about the suffering and death of Jesus told in the Gospels. Some of the more violent biblical perspectives, however, fail to satisfy fully. Hearts and minds long for the God of compassion revealed by Jesus.

How should I respond to suffering? There's a question for everyone. In this Update we'll consider the life of Jesus, including some of the major interpretations of his suffering and death. We will return to Scripture and Tradition for another perspective on Jesus' life and death. There we will find clues for our own response to suffering.

Jesus and suffering

From the Gospels we learn three important points about Jesus and suffering. Books can and have been written about them. Here they are in brief:

1. Jesus resisted and eliminated suffering. Many Gospel stories tell of Jesus healing the blind and sick. Matthew's Gospel summarizes this way: "Then Jesus went about all the cities and villages, teaching in their synagogues and proclaiming the good news of the kingdom, and curing every disease and every sickness" (9:35).

2. Jesus rejected suffering as punishment for sin. Deeply embedded in the Hebrew tradition is the conviction that suffering is punishment for sin, called the "Law of Retribution." The people in exile in Babylon, for example, interpreted their exile as God's punishment for their failure to follow the covenant faithfully. This conviction appears in many religions and cultures. Jesus, however, rejected it. Matthew's Jesus in the Sermon on the Mount describes God as beyond all that: "for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust" (Mt 5:45).

Similarly, John's Jesus heals the blind man and explicitly rejects the idea that suffering is punishment for sin. Jesus tells those listening, "Neither he nor his parents sinned; it is so that the works of God might be made visible through him" (see Jn 9:1-41, especially 2-5).

Finally, consider Luke 13:4-5, a question about people who died in the tragic collapse of the tower of Siloam. Jesus indicates that the victims were not killed due to some sin or guilt on their part. Everyone, he says, needs to repent, to turn towards God.

3. Jesus trusted a compassionate, present God. The Gospels reveal Jesus' intimate, loving relationship with God. Jesus' surprising use of the word Abba ("Daddy") to describe God conveys a sense of simplicity, familiarity and trust. The parables also give us a glimpse of Jesus' sense of God. The Prodigal Son (Lk 15:11-32) tells us a lot about the father: He allows his son freedom even to waste the inheritance; he watches for his return; he forgives the son without any bitterness, throwing a party to celebrate; he goes out to console the angry older brother. Abba is a loving, forgiving, gentle parent. Even as he faced suffering and death, Jesus remained faithful to his call, always trusting God. In the Resurrection, God confirms Jesus' faithfulness.

Interpreting a terrible death

The life and teaching of Jesus highlighted the healing presence of a God of love and life. In the end, however, Jesus suffered a horrible execution. The mystery of suffering and death—first Jesus' and later others'—led the early Christian communities to search for light and meaning. They looked to their own culture and their Hebrew Scriptures for possible interpretations. These insights found their way into their preaching and eventually into the New Testament.

From Jewish culture they knew about ransom. From their Jewish practices they also experienced sacrifice and atonement. From their Wisdom literature (the Book of Wisdom is an example) they were familiar with the theme of the vindication of the Innocent Sufferer. From the prophet Isaiah (chapters 42, 49, 50, 52-53) Jesus' followers creatively used the songs of the Suffering Servant to interpret Jesus' suffering and death. The Messiah, of course, was not expected to be a suffering messiah.

The facts of crucifixion and death jarred Jesus' followers into searching the Hebrew Scriptures for insight. A good example of this whole process is the New Testament's Letter to the Hebrews. Here we read of the priesthood and sacrifice of Jesus (see Chapters 3-10).

Scholars tell us that what the Bible understands by terms such as sacrifice and atonement may be quite different from the understandings that many of us have. For example, for Hebrew people, the blood of the sacrificed animal symbolized the life of the person or community. Pouring the blood on the altar was a symbolic gesture reuniting life with God. The sacrifices were an expression of the people's desire for reconciliation and union with God. The ritual, of course, still included violence and the death of the victim.

Throughout the centuries Christians have reflected on and developed these different interpretations, leading to a variety of theologies and popular pieties, some of them quite distant from the Scriptures and even farther from the vision of Jesus.

In the fourth century, St. Augustine spoke of satisfaction for sin in legal terms of debts and justice. A key development took place in the 12th century when the theologian St. Anselm developed St. Augustine's ideas to describe atonement for sin. Anselm, reflecting the medieval culture of his day, understood sin to be something like a peasant insulting a king. Reconciliation would require satisfaction for this insult to the king's honor. Sin, however, is an infinite offense against God that demands adequate atonement. While humanity was obliged to atone, no human could pay this infinite debt. Only God could do so adequately.

According to this 12th-century view, that is exactly what Jesus, the God-Man, accomplished by his suffering and death. It was actually later theologians and preachers who added to Anselm's position by emphasizing blood and pain as the satisfaction that placated God's anger. Many Catholics still grow up with such an understanding.

This image of God—angry, demanding, even bloodthirsty—often appears in sermons, songs and popular pieties today, although the focus is usually placed on Jesus' willingness to bear the suffering. Many people are uneasy with this view of God, even if they do not know exactly why. This image of God is very different from the one expressed in the life and teachings of Jesus.

Jesus is not Plan B

There is an alternative interpretation of the life and death of Jesus, also expressed in the Scriptures and throughout the tradition. This view, perhaps only on the margins of many people's religious understanding and devotion, is completely orthodox and is solidly rooted in the Christian tradition. Indeed, it offers perspectives much closer to Jesus' own experience and vision.

What, briefly, is the heart of this alternative interpretation? It holds that the whole purpose of creation is for the Incarnation, God's sharing of life and love in a unique and definitive way. God becoming human is not an afterthought, an event to make up for Original Sin and human sinfulness. Incarnation is God's first thought, the original design for all creation. The purpose of Jesus' life is the fulfillment of the whole creative process, of God's eternal longing to become human. Theologians call this the "primacy of the Incarnation."

For many of us who have lived a lifetime with the atonement view, it may be hard at first to hear this alternative, "incarnational" view. Yet it may offer some wonderful surprises for our relationship with God. God is not an angry or vindictive God, demanding the suffering and death of Jesus as payment for past sin. God is, instead, a gracious God, sharing divine life and love in creation and in the Incarnation. Such a view can dramatically change our image of God, our approach to suffering, our day-to-day prayer. This approach finds its strongest scriptural expression in John's Gospel and in the letters to the Colossians and the Ephesians.

Throughout the centuries great Christian theologians have contributed to this positive perspective on God and Jesus. From the groundbreaking Cappadocian Fathers in the fourth century (St. Basil, St. Gregory of Nyssa, St. Gregory of Nazianzus) to Franciscan John Duns Scotus in the 13th century to Jesuit Karl Rahner in the 20th century, God's gracious love and the primacy of the Incarnation have been proclaimed.

In the late 20th century, theologian Catherine LaCugna pulled together many of these themes in her book God For Us. She uses and expands the Cappadocians' wonderful image of the Trinity as divine dance to include all persons. Borrowing themes of intimacy and communion from John's Gospel and Ephesians, she affirms that humanity has been made a partner in the divine dance not through our own merit but through God's election from all eternity. She writes: "The God who does not need nor care for the creature, or who is immune to our suffering, does not exist....The God who keeps a ledger of our sins and failings, the divine policeman, does not exist. These are all false gods....What we believe about God must match what is revealed of God in Scripture: God watches over the widow and the poor, God makes the rains fall on just and unjust alike, God welcomes the stranger and embraces the enemy."

The emphasis on Jesus as God's first thought can free us from the idea that God is violent. It allows us to focus on God's overflowing love. This love is the very life of the Trinity and spills over into creation, Incarnation and the promise of fulfillment of all creation. What a difference this makes for our relationship with God! Life and love, not suffering and death, become the core of our spirituality and morality.

The abyss of suffering

But what about the "dark abyss" (Psalm 88) of suffering? The alternative approach with its emphasis on God's overflowing love leads us beyond our natural question of "Why?" and suggests four elements of a response to suffering:

1. Acknowledge suffering. Being truthful means avoiding denial and admitting the pain and horror of the suffering, whatever the cause. We must never glorify suffering. Yes, it can lead us to deeper maturity and wisdom, but suffering can also crush the human spirit. Following the lead of the Psalmist (see Psalms 22, 44, 53, 77, 88, 109 and many others), we can express our pain in lament. The first step to grief and healing is to move from overwhelmed silence to the bold speech of lament. The psalms show us how to speak out against suffering and oppression, even to complain against God. Such crying out allows us both to grieve and to grow into a mature covenant partner with God.

2. Trust in God. Lament renews our relationship with God. Trusting in God, of course, is especially challenging in the dark times of suffering. Our usual response is initially just the opposite. We question how God could cause this suffering or at least allow it. We ask why. We may complain to God or even begin to doubt God's existence. That is exactly why the lament psalms can be so helpful, matching our experience and emotions. The lament allows us to stay in conversation with God, gradually moving to a new trust.

Jesus, of course, is a marvelous example of trust in God. His deep, trusting relationship with Abba grounded his life and teaching. "Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows" (Mt 10:29-31).

3. Act. Trust in God both allows and inspires our response to suffering in our action. We acknowledge that at times our choices have caused personal and social suffering, so one form of action is moving toward repentance and a change of heart. We also suffer from sickness and many other personal challenges. In this suffering we need to reach out to others, to ask for help, to receive what they offer, to allow them to accompany us in "the dark abyss." As we reach out to people, so too we move toward God, who may seem very distant. Lament, praise, gratitude—all of these are forms of worship.

Following the life and ministry of Jesus, we work as individuals and as communities to overcome and end suffering. Our actions include remaining with others in their suffering. We can also directly express our compassion by preparing meals, running errands, providing transportation and praying with those who suffer.

Awareness of the world's suffering leads us to action concerning political and economic issues. The needs are so great and the issues so complex—what can one person do? We can search in solidarity with others for courageous ways to overcome suffering and its causes in our world. We cannot do everything, but we can at least do one thing. We can, for example, tutor in an inner-city school or organize parish groups that promote the consistent ethic of life.

4. Stand in awe. We know that it is a human reaction to ask "Why?", to search for meaning and reasons for our suffering. Yet suffering remains a mystery, not a problem to be solved. We stand with Job at the end of his bold contest with God: "What can I answer you? I put my hand over my mouth" (40:4).

The emphasis on creation-for-Incarnation, culminating in the Resurrection, also gives us great hope. God does not desire suffering but works to overcome it. God did not demand Jesus' suffering and does not want ours. Thus, we lament and act to overcome suffering, even as we acknowledge its incomprehensibility. We marvel at God's remarkable respect of human freedom. We know that the suffering of injustice and terrorism results from peoples' evil choices. Yet we also know that the suffering of incurable disease or natural disasters simply happens in a world that is not yet fulfilled.

Finally, however, suffering is not fully understandable. Rather than "why?" perhaps we should be asking, "How can I respond? What can we do now?" A profound trust in a compassionate God allows us to ask these questions and then to act, with surprising peace and hope.

Kenneth R. Overberg, S.J., is professor of theology at Xavier University, Cincinnati. He holds a Ph.D. in social ethics from the University of Southern California and is the author of numerous articles and books, including the award-winning Conscience in Conflict: How to Make Moral Choices (St. Anthony Messenger Press).

Source http://www.americancatholic.org/Newsletters/CU/ac0702.asp

27th April 08

there are so many things in my mind any i realli cant take it any more... i just dunno how to put into words... i guess it so that one of my brother in my community that i'm very troubled and many things are in my mind...

1st my granny in the hospital and my dad and his siblings are all so fuck up people put her in the old age home and now in the hospital suffering and i feel so bad as a grand son doing nothing for her and the only thing i can do now is to see her, talk to her and pray with her

2nd my dad have another woman and i reali hate her... i knew it since the day she step in our house and its bringing lots of harm to my dad and some more i'm affected... its my biggest cross

why cant things just fall the thing how a normal family... every sunday go to church see the families get to gather and i can realli see the love is there is the family... why God put me in the broken family and the hardest to show love to me... i feel so unloved if i would have a mother's love that would make my day... how i wish that i have a girlfriend that understands me and love me but the true is not i have none

~fonz-jm

Pope's Meeting With Youth and Seminarians

"God Is Our Origin and Our Destination, and Jesus the Way"

YOUNKERS, New York, APRIL 20, 2008 (Zenit.org).- Here is the address Benedict XVI gave Saturday to the seminarians and youth gathered at St. Joseph's Seminary.

Your Eminence,
Dear Brother Bishops,
Dear Young Friends,“Proclaim the Lord Christ … and always have your answer ready for people who ask the reason for the hope that is within you” (1 Pet 3:15). With these words from the First Letter of Peter I greet each of you with heartfelt affection. I thank Cardinal Egan for his kind words of welcome and I also thank the representatives chosen from among you for their gestures of welcome. To Bishop Walsh, Rector of Saint Joseph Seminary, staff and seminarians, I offer my special greetings and gratitude.Young friends, I am very happy to have the opportunity to speak with you. Please pass on my warm greetings to your family members and relatives, and to the teachers and staff of the various schools, colleges and universities you attend. I know that many people have worked hard to ensure that our gathering could take place. I am most grateful to them all. Also, I wish to acknowledge your singing to me Happy Birthday! Thank you for this moving gesture; I give you all an “A plus” for your German pronunciation! This evening I wish to share with you some thoughts about being disciples of Jesus Christ -- walking in the Lord’s footsteps, our own lives become a journey of hope.In front of you are the images of six ordinary men and women who grew up to lead extraordinary lives. The Church honors them as Venerable, Blessed, or Saint: each responded to the Lord’s call to a life of charity and each served him here, in the alleys, streets and suburbs of New York. I am struck by what a remarkably diverse group they are: poor and rich, lay men and women - one a wealthy wife and mother - priests and sisters, immigrants from afar, the daughter of a Mohawk warrior father and Algonquin mother, another a Haitian slave, and a Cuban intellectual.

Saint Elizabeth Ann Seton, Saint Frances Xavier Cabrini, Saint John Neumann, Blessed Kateri Tekakwitha, Venerable Pierre Toussaint, and Padre Felix Varela: any one of us could be among them, for there is no stereotype to this group, no single mold. Yet a closer look reveals that there are common elements. Inflamed with the love of Jesus, their lives became remarkable journeys of hope. For some, that meant leaving home and embarking on a pilgrim journey of thousands of miles. For each there was an act of abandonment to God, in the confidence that he is the final destination of every pilgrim. And all offered an outstretched hand of hope to those they encountered along the way, often awakening in them a life of faith. Through orphanages, schools and hospitals, by befriending the poor, the sick and the marginalized, and through the compelling witness that comes from walking humbly in the footsteps of Jesus, these six people laid open the way of faith, hope and charity to countless individuals, including perhaps your own ancestors.And what of today? Who bears witness to the Good News of Jesus on the streets of New York, in the troubled neighborhoods of large cities, in the places where the young gather, seeking someone in whom they can trust? God is our origin and our destination, and Jesus the way. The path of that journey twists and turns -- just as it did for our saints -- through the joys and the trials of ordinary, everyday life: within your families, at school or college, during your recreation activities, and in your parish communities. All these places are marked by the culture in which you are growing up. As young Americans you are offered many opportunities for personal development, and you are brought up with a sense of generosity, service and fairness. Yet you do not need me to tell you that there are also difficulties: activities and mindsets which stifle hope, pathways which seem to lead to happiness and fulfillment but in fact end only in confusion and fear.

My own years as a teenager were marred by a sinister regime that thought it had all the answers; its influence grew -- infiltrating schools and civic bodies, as well as politics and even religion -- before it was fully recognized for the monster it was. It banished God and thus became impervious to anything true and good. Many of your grandparents and great-grandparents will have recounted the horror of the destruction that ensued. Indeed, some of them came to America precisely to escape such terror.

Let us thank God that today many people of your generation are able to enjoy the liberties which have arisen through the extension of democracy and respect for human rights. Let us thank God for all those who strive to ensure that you can grow up in an environment that nurtures what is beautiful, good, and true: your parents and grandparents, your teachers and priests, those civic leaders who seek what is right and just.The power to destroy does, however, remain. To pretend otherwise would be to fool ourselves. Yet, it never triumphs; it is defeated. This is the essence of the hope that defines us as Christians; and the Church recalls this most dramatically during the Easter Triduum and celebrates it with great joy in the season of Easter! The One who shows us the way beyond death is the One who shows us how to overcome destruction and fear: thus it is Jesus who is the true teacher of life (cf. "Spe Salvi," 6). His death and resurrection mean that we can say to the Father “you have restored us to life!” (Prayer after Communion, Good Friday). And so, just a few weeks ago, during the beautiful Easter Vigil liturgy, it was not from despair or fear that we cried out to God for our world, but with hope-filled confidence: dispel the darkness of our heart! dispel the darkness of our minds! (cf. Prayer at the Lighting of the Easter Candle).What might that darkness be? What happens when people, especially the most vulnerable, encounter a clenched fist of repression or manipulation rather than a hand of hope? A first group of examples pertains to the heart. Here, the dreams and longings that young people pursue can so easily be shattered or destroyed. I am thinking of those affected by drug and substance abuse, homelessness and poverty, racism, violence, and degradation -- especially of girls and women. While the causes of these problems are complex, all have in common a poisoned attitude of mind which results in people being treated as mere objects -- a callousness of heart takes hold which first ignores, then ridicules, the God-given dignity of every human being. Such tragedies also point to what might have been and what could be, were there other hands -- your hands -- reaching out. I encourage you to invite others, especially the vulnerable and the innocent, to join you along the way of goodness and hope. The second area of darkness -- that which affects the mind -- often goes unnoticed, and for this reason is particularly sinister. The manipulation of truth distorts our perception of reality, and tarnishes our imagination and aspirations. I have already mentioned the many liberties which you are fortunate enough to enjoy. The fundamental importance of freedom must be rigorously safeguarded. It is no surprise then that numerous individuals and groups vociferously claim their freedom in the public forum. Yet freedom is a delicate value. It can be misunderstood or misused so as to lead not to the happiness which we all expect it to yield, but to a dark arena of manipulation in which our understanding of self and the world becomes confused, or even distorted by those who have an ulterior agenda. Have you noticed how often the call for freedom is made without ever referring to the truth of the human person? Some today argue that respect for freedom of the individual makes it wrong to seek truth, including the truth about what is good. In some circles to speak of truth is seen as controversial or divisive, and consequently best kept in the private sphere. And in truth’s place -- or better said its absence -- an idea has spread which, in giving value to everything indiscriminately, claims to assure freedom and to liberate conscience. This we call relativism. But what purpose has a “freedom” which, in disregarding truth, pursues what is false or wrong? How many young people have been offered a hand which in the name of freedom or experience has led them to addiction, to moral or intellectual confusion, to hurt, to a loss of self-respect, even to despair and so tragically and sadly to the taking of their own life? Dear friends, truth is not an imposition. Nor is it simply a set of rules. It is a discovery of the One who never fails us; the One whom we can always trust. In seeking truth we come to live by belief because ultimately truth is a person: Jesus Christ. That is why authentic freedom is not an opting out. It is an opting in; nothing less than letting go of self and allowing oneself to be drawn into Christ’s very being for others (cf. "Spe Salvi," 28). How then can we as believers help others to walk the path of freedom which brings fulfillment and lasting happiness? Let us again turn to the saints. How did their witness truly free others from the darkness of heart and mind? The answer is found in the kernel of their faith; the kernel of our faith. The Incarnation, the birth of Jesus, tells us that God does indeed find a place among us. Though the inn is full, he enters through the stable, and there are people who see his light. They recognize Herod’s dark closed world for what it is, and instead follow the bright guiding star of the night sky. And what shines forth? Here you might recall the prayer uttered on the most holy night of Easter: “Father we share in the light of your glory through your Son the light of the world … inflame us with your hope!” (Blessing of the Fire). And so, in solemn procession with our lighted candles we pass the light of Christ among us. It is “the light which dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace, and humbles earthly pride” (Exsultet). This is Christ’s light at work. This is the way of the saints. It is a magnificent vision of hope -- Christ’s light beckons you to be guiding stars for others, walking Christ’s way of forgiveness, reconciliation, humility, joy and peace.At times, however, we are tempted to close in on ourselves, to doubt the strength of Christ’s radiance, to limit the horizon of hope. Take courage! Fix your gaze on our saints. The diversity of their experience of God’s presence prompts us to discover anew the breadth and depth of Christianity. Let your imaginations soar freely along the limitless expanse of the horizons of Christian discipleship. Sometimes we are looked upon as people who speak only of prohibitions. Nothing could be further from the truth! Authentic Christian discipleship is marked by a sense of wonder. We stand before the God we know and love as a friend, the vastness of his creation, and the beauty of our Christian faith.

Dear friends, the example of the saints invites us, then, to consider four essential aspects of the treasure of our faith: personal prayer and silence, liturgical prayer, charity in action, and vocations. What matters most is that you develop your personal relationship with God. That relationship is expressed in prayer. God by his very nature speaks, hears, and replies. Indeed, Saint Paul reminds us: we can and should “pray constantly” (1 Thess 5:17). Far from turning in on ourselves or withdrawing from the ups and downs of life, by praying we turn towards God and through him to each other, including the marginalized and those following ways other than God’s path (cf. "Spe Salvi," 33). As the saints teach us so vividly, prayer becomes hope in action. Christ was their constant companion, with whom they conversed at every step of their journey for others.There is another aspect of prayer which we need to remember: silent contemplation. Saint John, for example, tells us that to embrace God’s revelation we must first listen, then respond by proclaiming what we have heard and seen (cf. 1 Jn 1:2-3; "Dei Verbum," 1). Have we perhaps lost something of the art of listening? Do you leave space to hear God’s whisper, calling you forth into goodness? Friends, do not be afraid of silence or stillness, listen to God, adore him in the Eucharist. Let his word shape your journey as an unfolding of holiness.In the liturgy we find the whole Church at prayer. The word liturgy means the participation of God’s people in “the work of Christ the Priest and of His Body which is the Church” ("Sacrosanctum Concilium," 7). What is that work? First of all it refers to Christ’s Passion, his Death and Resurrection, and his Ascension -- what we call the Paschal Mystery. It also refers to the celebration of the liturgy itself. The two meanings are in fact inseparably linked because this “work of Jesus” is the real content of the liturgy. Through the liturgy, the “work of Jesus” is continually brought into contact with history; with our lives in order to shape them. Here we catch another glimpse of the grandeur of our Christian faith. Whenever you gather for Mass, when you go to Confession, whenever you celebrate any of the sacraments, Jesus is at work. Through the Holy Spirit, he draws you to himself, into his sacrificial love of the Father which becomes love for all. We see then that the Church’s liturgy is a ministry of hope for humanity. Your faithful participation, is an active hope which helps to keep the world -- saints and sinners alike -- open to God; this is the truly human hope we offer everyone (cf. "Spe Salvi," 34).
Your personal prayer, your times of silent contemplation, and your participation in the Church’s liturgy, bring you closer to God and also prepare you to serve others. The saints accompanying us this evening show us that the life of faith and hope is also a life of charity. Contemplating Jesus on the Cross we see love in its most radical form. We can begin to imagine the path of love along which we must move (cf. "Deus Caritas Est," 12). The opportunities to make this journey are abundant. Look about you with Christ’s eyes, listen with his ears, feel and think with his heart and mind. Are you ready to give all as he did for truth and justice? Many of the examples of the suffering which our saints responded to with compassion are still found here in this city and beyond. And new injustices have arisen: some are complex and stem from the exploitation of the heart and manipulation of the mind; even our common habitat, the earth itself, groans under the weight of consumerist greed and irresponsible exploitation. We must listen deeply. We must respond with a renewed social action that stems from the universal love that knows no bounds. In this way, we ensure that our works of mercy and justice become hope in action for others.Dear young people, finally I wish to share a word about vocations. First of all my thoughts go to your parents, grandparents and godparents. They have been your primary educators in the faith. By presenting you for baptism, they made it possible for you to receive the greatest gift of your life. On that day you entered into the holiness of God himself. You became adoptive sons and daughters of the Father. You were incorporated into Christ. You were made a dwelling place of his Spirit. Let us pray for mothers and fathers throughout the world, particularly those who may be struggling in any way – socially, materially, spiritually. Let us honor the vocation of matrimony and the dignity of family life. Let us always appreciate that it is in families that vocations are given life.

Gathered here at Saint Joseph Seminary, I greet the seminarians present and indeed encourage all seminarians throughout America. I am glad to know that your numbers are increasing! The People of God look to you to be holy priests, on a daily journey of conversion, inspiring in others the desire to enter more deeply into the ecclesial life of believers. I urge you to deepen your friendship with Jesus the Good Shepherd. Talk heart to heart with him. Reject any temptation to ostentation, careerism, or conceit. Strive for a pattern of life truly marked by charity, chastity and humility, in imitation of Christ, the Eternal High Priest, of whom you are to become living icons (cf. "Pastores Dabo Vobis," 33). Dear seminarians, I pray for you daily. Remember that what counts before the Lord is to dwell in his love and to make his love shine forth for others.Religious Sisters, Brothers and Priests contribute greatly to the mission of the Church. Their prophetic witness is marked by a profound conviction of the primacy with which the Gospel shapes Christian life and transforms society. Today, I wish to draw your attention to the positive spiritual renewal which Congregations are undertaking in relation to their charism. The word charism means a gift freely and graciously given. Charisms are bestowed by the Holy Spirit, who inspires founders and foundresses, and shapes Congregations with a subsequent spiritual heritage. The wondrous array of charisms proper to each Religious Institute is an extraordinary spiritual treasury. Indeed, the history of the Church is perhaps most beautifully portrayed through the history of her schools of spirituality, most of which stem from the saintly lives of founders and foundresses. Through the discovery of charisms, which yield such a breadth of spiritual wisdom, I am sure that some of you young people will be drawn to a life of apostolic or contemplative service. Do not be shy to speak with Religious Brothers, Sisters or Priests about the charism and spirituality of their Congregation. No perfect community exists, but it is fidelity to a founding charism, not to particular individuals, that the Lord calls you to discern. Have courage! You too can make your life a gift of self for the love of the Lord Jesus and, in him, of every member of the human family (cf. "Vita Consecrata," 3).

Dear Friends, again I ask you, what about today? What are you seeking? What is God whispering to you? The hope which never disappoints is Jesus Christ. The saints show us the selfless love of his way. As disciples of Christ, their extraordinary journeys unfolded within the community of hope, which is the Church. It is from within the Church that you too will find the courage and support to walk the way of the Lord. Nourished by personal prayer, prompted in silence, shaped by the Church’s liturgy you will discover the particular vocation God has for you. Embrace it with joy. You are Christ’s disciples today. Shine his light upon this great city and beyond. Show the world the reason for the hope that resonates within you. Tell others about the truth that sets you free. With these sentiments of great hope in you I bid you farewell, until we meet again in Sydney this July for World Youth Day! And as a pledge of my love for you and your families, I gladly impart my Apostolic Blessing.

© Copyright 2008 - Libreria Editrice Vaticana

[The Pope continued in Spanish]

Dear seminarians, Dear young people:It gives me great joy to be able to meet with all of you on my birthday. Thank you for your welcome and for the affection you have shown me.I encourage you to open your heart to the Lord so that he can fill it completely, and the with the fire of his love bring the Gospel to all the neighborhoods of New York.The light of faith will impel you to respond to evil with good and a holy life, as it did to the great witnesses of the Gospel throughout the centuries. You are called to continue this chain of friends of Christ, who found in his love the great treasure of their lives. Cultivate this friendship through prayer, both personal and liturgical, and through works of charity and the commitment to help those who are most in need. If you haven't done so, seriously ask yourself if Lord is asking you to follow him in a radical way through the priestly ministry or consecrated life. It is not enough to have a sporadic relationship with Christ. A friendship like that isn't friendship. Christ wants you as one of his intimate friends, faithful and perseverant.

I would also like to renew my invitation to participate in the World Youth Day in Sydney, I assure you that I remember you in my prayers, in which I ask God that he make you authentic disciples of the resurrected Christ. Thank you very much.

[Translation by ZENIT]

Fourth Sunday of Easter - Vocation Sunday

This homily is by Fr Tommy Lane. i find it very good and i wanna share with all of you. Enjoy!

It is interesting to read in the Bible that those whom God called did not always immediately say “Yes” but sometimes hesitated a great deal before finally answering God’s call. When God called Moses he objected many times to God’s call. God said to Moses, “I am sending you to Pharaoh to bring my people the Israelites out of Egypt” (Ex 3:11) and Moses replied, “Who am I to go to Pharaoh…?” Then in the Book of Exodus there is a long conversation between God and Moses and several times God has to reassure Moses that he will be with him to help him but each time Moses finds some new excuse for not answering God’s call. The next excuse Moses gave God was, “but suppose they [the Hebrews] will not believe me or listen to my words, and say to me, ‘Yahweh has not appeared to you’?” (Ex 4:1). Again God reassured him but Moses found another excuse, “Please my Lord, I have never been eloquent…for I am slow and hesitant of speech.” (Ex 4:10). Again God reassured Moses but once again Moses made an excuse, “Please, my Lord, send anyone you decide to send!” (Ex 4:13) It was quite a struggle for God to get Moses to answer his call. Moses knew that it would be difficult to lead the Israelites out of Egypt and he hesitated many times when called by God but eventually he answered the call. He surrendered himself and his way of thinking to God who knows what is best.

Another great person of the Old Testament who struggled with his vocation is the prophet Jeremiah. God said to him,

Before I formed you in the womb I knew you;
Before you came to birth I consecrated you;
I appointed you as prophet to the nations.” (Jer 1:5)

But Jeremiah did not respond with faith, at first he responded with lack of faith like Moses. He said, “Lord Yahweh, I do not know how to speak, I am only a child.” (Jer 1:6) But after an interior struggle Jeremiah answered God’s call.

There are other great characters in the Old Testament who did not hesitate like Moses and Jeremiah but who responded in faith immediately to God’s call. God asked Abram [Abraham] to leave his country for a country he would show him where he would make him a great nation (Gen 12:1-3). And immediately we read, “So Abram went as Yahweh told him…” (Gen 12:4). Here there is no struggle with God, Abraham’s faith enabled him to say yes to God immediately. Another example of saying yes to God quickly is the prophet Isaiah. He saw a vision of God in the temple in Jerusalem and heard the voice of the Lord saying, “Whom shall I send? Who will go for us?” (Isa 6:8) And immediately he responded, “Here I am, send me.” (Isa 6:9) All these four great people said yes to God, Moses and Jeremiah after a struggle, and Abram and Isaiah responded quickly in faith.

Not everybody who was called in the Bible answered God’s call. In Mark 10:17-22 the rich young man turned his back on Jesus’ call. The young man had kept all the commandments since his youth and we read that Jesus looked steadily at him and loved him. Jesus asked him to do one more thing, to sell what he had and follow Jesus. But the young man’s face fell at these words of Jesus and he went away sad. He went away sad because he wanted to follow Jesus and he wanted to keep his possessions. As in the case of Moses and Jeremiah, the twin responses ‘Yes’ and ‘No’ were struggling within him. Answering God’s call held a fascination for him but it was also frightening. He wanted to have everything but that is impossible. He had to make a choice but he did not have the generosity to put Jesus before his possessions. Answering God’s call is exciting but as in every decision we make it involves saying no to other possibilities. The young man had a vocation but he freely chose not to answer it because he did not want to say no to some of the possibilities that life offered him. But in saying no to his vocation he surely lost out on greater possibilities and greater potential for happiness. We read that he went away sad. How could he be happy since he had just rejected Jesus’ call to him?

From these characters in the Bible, and there are many more stories of vocation in the Bible, we see that it takes faith and courage to answer God’s call. We also see that not everyone who was called did answer the call. This reminds us on this Sunday, Vocation Sunday, to pray for those being called by the Lord that they will have the courage and generosity to answer God’s call. Let us pray for those who are in seminary and religious houses at this time discerning if they have a vocation that the Lord will guide and bless them. Let us pray for priests and religious that the Lord will continue to bless them in their vocations. I encourage you to continue to pray for vocations throughout the year, not just today. Pray that many will say to God like Mary, “Be it done unto me according to your word.”

~fonz-jm

3rd Sunday of Easter

i find this texts really good for reflection so I'll let St Justin do the talking...

From the first apology in defence of the Christians by Saint Justin, martyr

No one may share the Eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ.
We do not consume the eucharistic bread and wine as if it were ordinary food and drink, for we have been taught that as Jesus Christ our Saviour became a man of flesh and blood by the power of the Word of God, so also the food that our flesh and blood assimilates for its nourishment becomes the flesh and blood of the incarnate Jesus by the power of his own words contained in the prayer of thanksgiving.
The apostles, in their recollections, which are called gospels, handed down to us what Jesus commanded them to do. They tell us that he took bread, gave thanks and said: Do this in memory of me. This is my body. In the same way he took the cup, he gave thanks and said: This is my blood. The Lord gave this command to them alone. Ever since then we have constantly reminded one another of these things. The rich among us help the poor and we are always united. For all that we receive we praise the Creator of the universe through his Son Jesus Christ and through the Holy Spirit.
On Sunday we have a common assembly of all our members, whether they live in the city or the outlying districts. The recollections of the apostles or the writings of the prophets are read, as long as there is time. When the reader has finished, the president of the assembly speaks to us; he urges everyone to imitate the examples of virtue we have heard in the readings. Then we all stand up together and pray.
On the conclusion of our prayer, bread and wine and water are brought forward. The president offers prayers and gives thanks to the best of his ability, and the people give assent by saying, “Amen”. The eucharist is distributed, everyone present communicates, and the deacons take it to those who are absent.
The wealthy, if they wish, may make a contribution, and they themselves decide the amount. The collection is placed in the custody of the president, who uses it to help the orphans and widows and all who for any reason are in distress, whether because they are sick, in prison, or away from home. In a word, he takes care of all who are in need.
We hold our common assembly on Sunday because it is the first day of the week, the day on which God put darkness and chaos to flight and created the world, and because on that same day our saviour Jesus Christ rose from the dead. For he was crucified on Friday and on Sunday he appeared to his to his apostles and disciples and taught them the things that we have passed on for your consideration.

Divine Mercy Sunday

Since 2000, the second Sunday of Easter has also been known as Divine Mercy Sunday.
Here are some extracts from a sermon given by Late Pope John Paul II on the occasion of the canonisation of Sister Faustina Kowalska on 30 April 2000:
Today my joy is truly great in presenting the life and witness of Sr Faustina Kowalska to the whole Church as a gift of God for our time. By divine Providence, the life of this humble daughter of Poland was completely linked with the history of the 20th century, the century we have just left behind. In fact, it was between the First and Second World Wars that Christ entrusted his message of mercy to her. Those who remember, who were witnesses and participants in the events of those years and the horrible sufferings they caused for millions of people, know well how necessary was the message of mercy. 
Jesus told Sr Faustina: “Humanity will not find peace until it turns trustfully to divine mercy”. Through the work of the Polish religious, this message has become linked for ever to the 20th century, the last of the second millennium and the bridge to the third. It is not a new message but can be considered a gift of special enlightenment that helps us to relive the Gospel of Easter more intensely, to offer it as a ray of light to the men and women of our time. 
What will the years ahead bring us? What will man’s future on earth be like? We are not given to know. However, it is certain that in addition to new progress there will unfortunately be no lack of painful experiences. But the light of divine mercy, which the Lord in a way wished to return to the world through Sr Faustina’s charism, will illumine the way for the men and women of the third millennium. 
It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church will be called “Divine Mercy Sunday”. In the various readings, the liturgy seems to indicate the path of mercy which, while re-establishing the relationship of each person with God, also creates new relations of fraternal solidarity among human beings. Christ has taught us that man not only receives and experiences the mercy of God, but is also called to practise mercy towards others: “Blessed are the merciful, for they shall obtain mercy”. He also showed us the many paths of mercy, which not only forgives sins but reaches out to all human needs. Jesus bent over every kind of human poverty, material and spiritual. 
It is not easy to love with a deep love, which lies in the authentic gift of self. This love can only be learned by penetrating the mystery of God’s love. Looking at him, being one with his fatherly heart, we are able to look with new eyes at our brothers and sisters, with an attitude of unselfishness and solidarity, of generosity and forgiveness. All this is mercy! 
Sr Faustina Kowalska wrote in her Diary: “I feel tremendous pain when I see the sufferings of my neighbours. All my neighbours’ sufferings reverberate in my own heart; I carry their anguish in my heart in such a way that it even physically destroys me. I would like all their sorrows to fall upon me, in order to relieve my neighbour”. This is the degree of compassion to which love leads, when it takes the love of God as its measure! 
It is this love which must inspire humanity today, if it is to face the crisis of the meaning of life, the challenges of the most diverse needs and, especially, the duty to defend the dignity of every human person. Thus the message of divine mercy is also implicitly a message about the value of every human being. Each person is precious in God’s eyes; Christ gave his life for each one; to everyone the Father gives his Spirit and offers intimacy. 
This consoling message is addressed above all to those who, afflicted by a particularly harsh trial or crushed by the weight of the sins they committed, have lost all confidence in life and are tempted to give in to despair. To them the gentle face of Christ is offered; those rays from his heart touch them and shine upon them, warm them, show them the way and fill them with hope. How many souls have been consoled by the prayer “Jesus, I trust in you”, which Providence intimated through Sr Faustina!. 
And you, Faustina, a gift of God to our time, a gift from the land of Poland to the whole Church, obtain for us an awareness of the depth of divine mercy; help us to have a living experience of it and to bear witness to it among our brothers and sisters. May your message of light and hope spread throughout the world, spurring sinners to conversion, calming rivalries and hatred and opening individuals and nations to the practice of brotherhood. Today, fixing our gaze with you on the face of the risen Christ, let us make our own your prayer of trusting abandonment and say with firm hope: Christ Jesus, I trust in you!

~fonz-jm

well its been a while since my last post and after 4 mths in the army life has change for me cause i rarely go out and most of my time is either at home or in church doing some work and stuff... now i'm a store man in some where... ahaha and i think its the will of God that i'm there and i really thank God for the posting cause it allows me to go for World Youth Day 2008 in Sydney to meet the brothers there and more youths there... looking forward for WYD hope to see all friends there in Sydney

~fonz-jm