አስተንትኖ ቃል አምላኽ ጥሪ- 28.2018

፪ ሰንበት ዘአስተርእዮ

አቦና አብ ሰማያት ትነብር . ……….
ሰላም ንዓኪ ኦ ማሪያም ……………
ስብሓት ንአብን ንወልድን …………::

ሉቃ. 2፡41-ፍ

  • አስተንትኖ

“በል ወደይ፥ ስለምንታይ ደአ ኸምዚ ገበርካና፧ እንሆ አነን አቦኻን ተሸጊርና ኽንደልየካ ቐኒና” በለቶ። “ ንምንታይ እሞ ትደልዩኒ፧ አብቲ ናይ አቦይ ቤት ክህሉ ኸም ዚግብአኒዶ አይትፈልጡን ኢኹም፧”
አብዚ ናይ ሎሚ ቃል አምላኽ ድንግል ንማሪያምን ዮሴፍን ኢየሱስ ወዲ ፩፪ ዓመት ምስ ኮነ ናብ ኢየሩሳሌም ከምዝደየቡ፤ ክምለሱ ከለዉ ከአ ኢቲ ሕጻን ካብኦም ብምትተራፍ አብ ቤት መቕድስ አብ ማእከል መምህራን ተቐሚጡ ፥ ክሰምዖምን ኪሓቶምን ከሎ ከምዝረኸብዎ የዘንትወልና።
ንማሪያምን ዮሴፍን ወላካ እግዚአብሔር ንክርስቶስ መድኅን አብቲ መጀመሪያ ሕይወቱ ከሰንይዎ ክሕብሕብዎ እንተቀራረቦም ገና ክርድእዎ አይክአሉን። እዚ ነቲ ናይ ነፍሲ ወከፍና ባህርያት የንጸባርቕ። እግዚአብሔር አብ መዓልታዊ ሕይወትና ወላ እካ ብዙሕ ጸጋታት ህያባት እንተ ዓደለና፡ አብ ሕይወትና ዘደንቕ ነገራት እንተገብረ ብዙሕ ግዜ አይነስተውዕለሉን። ብዙሕ ግዜ እምነት ይጎድለና።
ክርስቶስ እምበአር አብ ቤት መቕድስ አብ ማእከል መምህራን ብርካብ እቲ ምስ አብኡ ዝነበሮ ስምድና ሕብረት ይገልጽ። ማሪያምን ዮሴፍን እዚ ክርድእዎ አይክእሉን ነይሮም። እቲ ወንጌልውን ባዕሉ ዝብሎ ኢዩ፤ ነቲ ንሳቶም ገና ነቲ ዝበሎም ዘረባ አየስተውዓልዎን። ጎይታና ኢየሱስ ክርስቶስ ግና ነቲ ዘረባ ወለዱ ሰሚዑ ምስኦም ክምለስ ንርእዮ።
መድኃኒና ኢየሱስ ክርስቶስ አብ ትሕቲ ወለዱ ማሪያምን ዮሴፍን፤ አብ ቅድሚ እግዚአብሔርን ሰብን ብጥበብን ቁመትን ብጸጋን ይዓቢ ነበረ ይብለና ቃል አምላኽ። ሰብ ብምኻን መልክዕና ብምልባስ ከአ ከም ነፍሲ ወከፍና አብ ስዳራ ቤት አብ መንጎና ከም ነፍሲ ወከፍና ተጋዕዘ።
ስድራ ቤት ጎይታና ኢየሱስ ክርስቶስ ተራ ስድራ ነበረት። ማሪያምን ዮሴፍን ንክርስቶስ አብ ሕይወቶም ተቀቢሎሞ ከዕብይዎን ክከናኸንዎን። ማሪያምን ዮሴፍን ድኅሪ ናይ ሰለስተ መዓልቲ ሻቕሎት ናብ ኢየሩሳሌ ንድሕሪት ክደሊይዎ ተመልሱ። አብ ቤት መቕደስ፥ አብ ማእከል መምህራን ተቐሚጡ፥ ኪሰምዖምን ኪሓቶምን ከሎ ረኸብዎ። እቶም ዝሰም ዕዎ ዘበሉ ድማ በቲ ምስትውዓሉን ምላሹን ተገረሙ። አብዛ ስድራቤት እዚአ ክርስቶስ ማእኸል ቦታ ሒዙ ነበረ። ማሪያምን ዮሴፍን ነቲ ወዲ ፩፪ ዓመት ክርስቶስ ምስ ሰአንዎ ተሻቐሉ ሓዘኑ። ሎሚ ንሕና ካብ ክርስቶስ ክርሕቕ ከለና፡ አብ ሕይወትና ቦታ ክስእን ከሎ ከም ማሪያምን ዮሴፍን ክንሓዝንን ክንሻቐልን ይግበአና። ናብኡ ክንምለስ ክነናድዮ ክንረኽቦ ይግበአና። ምኽንያቱ ንሕና ብኽርስቶስ ዝተማእኸለ ሕይወት ክንሓንጽ ዝተጸዋዕና ኢና። ክርስቶስ አባና ንሕና አብኡ ክነብር ይግበአና። ሕይወትና ብኡኡ ክትምራሕ ንዑኡ ክትጸምእ የድሊያ።
በል ወደይ፥ ስለምንታይ ደአ ኸምዚ ገበርካና፧ እንሆ አነን አቦኻን ተሸጊርና ኽንደልየካ ቐኒና” በለቶ። “ ንምንታይ እሞ ትደልዩኒ፧ አብቲ ናይ አቦይ ቤት ክህሉ ኸም ዚግብአኒዶ አይትፈልጡን ኢኹም፧” በሎም ከምዚ ብምባል ከአ እቲ ሓቀኛ ናቱ እንታይነትን ተልእኾኡን ክገልጽ ይጅምር። ነቲ ምስ እግዚአብሔር ዝነበሮ ርክብ ሕብረት ይገልጽ። አብቲ ናይ አቦይ ቤት ክህሉ ኸም ዚግብአኒዶ አይትፈልጡን ኢኹም፧” ክርስቶስ ጎይታ አብዚ ዓለም እዚ ተልእኾ ነሩዎ። ተልእኾ ድኅነት – ንነፍሲ ወከፍ ፍጡር ምስ እግዚአብሔር ክዓርቕ- መገዲ ድኅነት ክሕብር። ፍቓዱ ዘይኮነ ፍቓድ እቲ ዝለአኾ እግዚአብሔር አብ ምፍጻም።

ስብሓት ንአብን ንወልድን …………::

 

አስተንትኖ ቃል አምላኽ ጥሪ – 27.2018

 

ማር.4፡35-ፍጻ

  • አስተንትኖ

በታ መዓልቲ እቲኣ ምድሪ ምስ ምሰየ, ንደቂ መዛሙርቱ “ ናብ ማዕዶ ንሳገር” በሎም። ነቶም ሕዝቢ ኣፈንዮም ድማ ኣብታ ኢየሱስ ዝነበራ ጃልባ ኣትዮም ምሳቶም ወሰድዎ፥ ካልኦት ጃለቡ ኸአ አብኡ ነበራ። ብርቱዕ ህቦብላ ንፋስ ተላዕለ፥ እታ ጃልባ ክሳዕ እትመልእ ድማ እቲ ማዕበል አብታ ጃልባ ይጸፍዕ ነበረ። ኢየሱስ ከአ ብወገን ድኅሪት እታ ጃልባ ተተርኢሱ ደቂሱ ነበረ። ደቀ መዛሙርቱ ድማ አተንሢኦም፥ “ መምህር! ክንጠፍእዶ ግድና የብልካን ኢኻ፧” በልዎ። ንሱ ተንሢኡ ነቲ ንፋስ ገሠጾ፥ ነታ ባሕሪ ድማ “ ዝግ በሊ፥ ህድ ኢ” በላ። እቲ ንፋስ ስዝግ በለ፥ ዓቢይ ህዳትውን ኮነ። ንሱ ኸአ ንደቂ መዛሙርቱ “ስለምንታይ ትፈርሁ፧ ክሳብ ክንድዚ እምነት የብልኩምን፧ “በሎም። ንሳቶም አዝዮም ፈርሁ፥ ንሓድሕዶምውን “ እዚ ንፋስን ባሕርን ዚእዘዝዎስ መን ኮን እዩ፧” ተበሃሃሉ።
ናይ ሎሚ ቃል አምላኽ መድኃኒና ኢየሱስ ክርስቶስ ማዕበል ከምዘህደ የዘንቱወልና። ብዙሕ ግዜ ሕይወትና፡ ማሕበራትና ከም ሓንቲ ባርካ አብ ባሕሪ አብቲ ወደብ ንኽትበጽሕ ተስፋ ዘይብላ እትጠፍእ ኮይኑ ይስምዐን። ክርስቶስ ከምዝደቀሰ አብ ሕይወትና ከምዘየለ ንሓስቦ። በታ መዓልቲ እቲኣ ምድሪ ምስ መሰየ ንደቂ መዛሙርቱ “ ናብ ማዕዶ ንሳገር” በሎም። ክርስቶስ ምስ ሓዋሪያቱ ናብ ማዕዶ ንሳገር” እናበለ ከእድሞም ንርኢ። ሎሚ ንዓናውን እዚ ዕድመ እዚ ይገብረልና አሎ።
ሕይወት ሓደ ክርስቲያን አብ ቃል አምላኽ ዝተመስረተ ኢዩ ክኸውን አለዎ። “ ናብ ማዕዶ ንሳገር” ዝኾነ ዕድመ አይኮነን ክርስቶስ ባዕሉ – ቃል አምላኽ ኢዩ ዕድመ ዘቕርበልና ዘሎ። ነቲ ኹነታትና ሕይወትና ክቕይር ዝኽእል ቃል። ነዚ ንክንአምን ግና ንኽርስቶስ ክንፈልጦ ክንመሃር አለና። አብቲ ባርካ ብርግጽ ክርስቶስ መን ምኻኑ ገና አይፈለጡን ነይሮም። ዝለዚ ኢዮም እዚ ንፋስን ባሕርን ዚእዘዝዎስ መን ኮን እዩ፧” እናበሉ ነንሕድሕዶም ክታሓተቱን ክግረሙን ዝተረኽቡ።
ነፍሲ ወከፍና እምበአር አኅዋትን አኃትን አብታ መርከብ ሕይወትና ዝኾነት ቤተክርስቲያን ንኽንመሃር ን እቶ – ነቲ ኹሉ አብ ክርስቲያናዊ ጉዑዞና፡ ሕይወትና፡ ዘጋንፈና ፈተናታት፡ ክፋአት ምስ ክርስቶስ ኮይና ክንሳገሮ ንጽዓር። ምኽኒያቱ ንሱ ኩሉ ግዜ ምሳና አሎ። “ ናብ ማዕዶ ምስ ተሳገርና አእጋርና አብ ሓደሽ መሬት ክረግጽ ምስ ጀመረ ማለት አብ ቅድሚ እግዚአብሔር ሓጥአተኛታት ምኻና ምስተቐበልና፡ ካብ ሓጢአትና ጉድልነትና ምስ ተሓጸብና፡ ሓድሽ ሕይወት ምስ ጀመርና ኢና ከአ ብሓቂ – ካብቲ ፈቃር አምላኽና ምሕረት ምስተቐበልና ሓይሊ ክርስቶስ ክነስተማቕርን ክንፈልጥን እንርከብ። በዚ ኸአ ምስሊ እግዚአብሔር አቦ አባና ከንዘንጸባርቕ ኢዩ ።
ክርስቶስ ምስ ሓዋሪያቱ ብባርካ ጉዑዞ አብ ባሕሪ አብ ዝጅምረሉ ብርቱዕ ህቦብላ ንፋስ ተላዕለ፥ ይብለና ናይ ሎሚ ቃላ አምላኽ። ዝኸበርኩም አኅዋትን አኃትን አብ መጽሓፍ ቅዱስ “ህቦብላ” ሓደ ዕንቅፋት ምልክት ናይ ሞት ኢዩ ዘስምዕ። ከምቲ አብ ባሕሪ ንሓዋሪያት ህቦብላ ንፋስ ዘጋነፎም እሞ ናብትን ናብቲን ክጸፍዖም ዝተረኽበ፡ ሎሚ ንዓናውን አብ ጉዑዞ ክርስቲያናዊ ሕይወትና፡ አብ ሓዳርና፡ አብ ስራሕና፡ አብ ቁምስናና፡ ህቦብላ ሕማቕ መንፈስ፡ ፈተናታት ተቓውሞ ዕንቅፋታትን ካብ ሓውና፡ ሓፍትና፡ ጎረቤትና፤ መራሕትና ወዘተ ከጋንፈና ናይ ግድን ኢዩ። ክርስቶስ መድኅን፡ ቅንዕናን፡ ትዕግስቲ፡ ሒዝካ ግና ወትሩ ሓደ መዓልቲ ብርሃን አሎ፡ ከምቲ ጎይታና ኢየሱስ ክርስቶስ ዝብሎ እቲ ዕንቅፋት ዝኸውን ግና ወይልኡ። እምነት አብ ዘለዎ ፍርሂ የለን። ጥፋአት የለን። አብቲ እምነት ዘለዎ ሰብ ክርስቶስ ምስኡ አሎ። ክርስቶስ ዝሓዘ ሰብ ከአ ንዝመጸ ሆቦብላ ንፋስ ብትዕግስቲ ክሰግሮ ኢዩ።

አስተንትኖ ቃል አምላኽ ጥሪ – 26.2018

አቦና አብ ሰማያት ትነብር . ……….
ሰላም ንዓኪ ኦ ማሪያም ……………
ስብሓት ንአብን ንወልድን …………::

ማር.10:1-12

አስተንትኖ

‘ ነቲ ጎይታ እኽሊ ፡ ንእኽሉ ዓየይቲ ኪልእኽ ለምንዎ

ሎሚ ቃል አምላኽ ጎይታና ኢየሱስ ክርስቶስ ንነፍሲ ወከፍና አብቲ ዘለዓለማዊ ሕይወት ንኸውርሰና ዘለዎ ድልየት ክነስተንትን ይዕድመና። ኣብዚ ናይ ሎሚ ቃል ወንጌል ጎይታና ኢየሱስ ክርስቶስ 72 ሓዋሪያት ቃል ሕይወት ድሕነት ንኽሰብኩ ክ እውጁ ከምዝለኣኸ የዘንትወላና።
መድኃኒና ኢየሱስ ክርስቶስ እቲ ተዓፊኑ ደኺሙ ዝነበረ ክብሪ ማሕበራዊ ወይ ሕውነታዊ ሕይወት ከሕድስ ከተዓራርን ሓደ መግለጺ ኪዳን ወይ መግለጺ መንግስተ አምላኽ ኮይኑ ንክርከብ ከአ ይምጽእ። ጎይታና ኢየሱስ ክርስቶስ 72 ሓዋሪያት ብምሻም በብኽልተ ክልእኾም ይምህረና። ከምዚ ኸአ ክብሎም ተረኽበ ‘ እኽሊ ብዙሕ ኢዩ ዓየይቲ ግና ውሑዳት እዮም። ስለዚ ነቲ ጎይታ እኽሊ፥ ንእኽሉ ዓየይቲ ክልእኽ ለምንዎ። ክርስቶስ አብቲ ተልእኾኡ ዝሕግዙ ዝተሓባበሩ 72 ሓዋሪያት ክልእኽ ይርእዮ። ናብቲ ንሱ ዝኸዶ ዘለዎ ክልእኾም ይርከብ። ተልእኾ ግላዊ ዘይኮነ ሓበራዊ ምኻኑ ንምግላጽ ከአ በብኽልተ ክልእኾም ይርከብ።
ካብዚ ናይ ሎሚ ቃላ አምላኽ ተበጊስን እቲ ቀዳማይ ሓላፍነት ክርስቶስ ንሓዋሪያቱ ንነፍሲ ወከፍ ኣመንቱ ዝሓተና ጸሎት እዩ። ብዙሓት ብሰንኪ ቃል አምላኽ ዘመሓላልፈሎም ብምስአን አብ ጸልማት ዝመላለሱ ዝነብሩ ምስ ረአየ ‘እኽሊ ንእኽሉ ዓየይቲ ኪልእኽ ክንልምን” ይዕድመና። ነፍሲ ወከፍ ኣማናይ ኣብ ተልእኾ ወንጌል ሓላፍነት ክወስድ ከምዘለዎ ይምህረና፡፡ ስለዚ ክንጽሊ እግዚአብሔር አብቲ ዘዲሊ ቦታ ተሓባበርቲ አገልገልቲ ክሰደልና። እግዚአብሔር ተልእኾኡ ቀጻልነት ንኽህልዎ ሰራሕተኛታት ክሰደሉ። ቀጺሉ ነቶም ንሓደ ዕላማን ተልእኾን ዝመረጾም ሓዋሪያት ከምዚ እናበለ ክእዝዞም ይርከብ፦ “ኪዱ እንሆ ኣነ ኸም ኣባጊዕ ናብ ማእኸል ተኻሉ ይሰደኩም ኣለኹ” እናበለ ተልእኾ ስጋብ ክንደይ ጽንኩር ምኻኑ የረድኣና። ንግዚአብሔር ንምግልጋል – ቃል አምላኽ ንምብሳር መስቀል ከምዘለዎ አቀዲሙ ይሕብሮም። ሎሚውን ንዓና ነፍሲ ወከፍና አብቲ አገልግሎት አምላኽ አብ ንዋፈረሉ ግዜ “ኪድ/ኪዲ እንሆ ኣነ ኸም ኣባጊዕ ናብ ማእኸል ተኻሉ ይሰደካ/ኪ ኣለኹ ይብለና አሎ። ስለዚ አብ ክርስቲያናዊ ሕይወትና፡ አብቲ እምነትና፡ ተስፋ ብዘይ ምቅራጽ ክንጎዓዝ አለና። ምኽንያቱ ሓደ መዓልቲ እግዚአብሔር ክብሩ ክገልጸልና ኢዩ። ነቲ አብ ጉዑዞና፡ ክርስቲያናዊ ሕይወትና፤ እምነትና፡ ስድራና፡ ቁምስናና ብዝተፈላለየ መገዲ ክዘርግ ዝመጽእ ሸይጣን ዕድል ክንህቦ አይግበአናን። ብኻሊእ አጋጣሚውን ንሓዋሪያቱ ከምዚ እናበለ ክምህሮም ይርከብ። “እቲ መስቀሉ ጸይሩ ደድሕረይ ዘይስዕብ ነዓይ ኣይበቅዕን’ዩ” ስለዚ ሓቀኛ ሓዋሪያ ናይ ክርስቶስ ኮይንካ ንኽትርከብ መከራ ክትሰግር – መስቀል ክትስከም ቅሩብ ክትኸውን ከምዘለካ የረድአካ። ብስሙ ስደት መከራ ከምዘሎ ክንርዳእን ክንፈልጥን ይግበአና፡፡ ከምቲ ባዕሉ ጎይታና ዘተስፈወና ግና እቲ ክሳብ መጨረሻ ዝዕገስ ከዕወት ክድሕን ኢዩ። አብቲ መስቀል ዓወት ሓጎስ አሎ በዚ እምነት ኢዮም፤ ከአ ሓዋሪያት ብተባዕነት ንኽርስቶስ ክሰብክዎ ዝተረኽቡ። ብተወሳኺ ጎይታና ኢየሱስ ክርስቶስ ንሓዋሪያቱ አብቲ ሓዋሪያዊ ጉዑዞኦም ተልእኾምን ወላሓንቲ ከይማልኡ ይእዝዞም፡ አብ እትአትውዎ ቤት እዚአ ሰላም ይኹን በሉ። አብኡ ፈታዊ ሰላም እንተሎ ሰላምኩም አብኡ ክሓድ

ስብሓት ንአብን ንወልድን …………::

 

አስተንትኖ ቃል አምላኽ ጥሪ – 25.2018

አቦና አብ ሰማያት ትነብር . ……….
ሰላም ንዓኪ ኦ ማሪያም ……………
ስብሓት ንአብን ንወልድን …………::

ግ.ሓ.22:6-11
ማር.16:15-18

አስተንትኖ

ዝኸበርኩም አኃውትን አኃትን አብቲ ቀዳማይ ናይ ሎሚ ቃል አምላኽ ዝሰማ ዕናዮ ሓይሊ አምላኽ ንጳውሎስ ከምዝለወጦ ክነስተንትን ይዕድመና። ካብ መሳደዲ ሰዓብ ክርስቶስ ሓዋሪያ ክርስቶስ፡ ተባዕ ሰባኺ ወንጌል ናይ ክርስቶስ ክኸውን በቒዑ። ስጋብ ህጂ መወዳድርቲ ዘይተረኽቦ ቃል አምላኽ ብትብዓት ሰቢኹ።
ቅዱስ ጳውሎስ አብ እምነቱ ቀናእ ነበረ። ከምቲ ባዕሉ ናብ ሰብ ሮሜ እንክጽሕፍ ዝብሎ ግና እቲ ቅንኡ አብ ዝተጋገየ ፍልጠት ዝተመስረተ ነበረ። ጳዎሎስ በቲ አብ እምነቱ ዝነበሮ ቅንኢ፡ ምእንቲ ሕብረት ሕዝቡ ሰርሐ። ነዚ ንምትግባር ከአ ብቕንኢ ኩሉ ኢቲ አሎ ዝበሃል መሳርሒ ብምጥቃም ጸዓረ። እግዚአብሔር ግና ከምዝቕየር ገበሮ። ነቲ ሃንደበታዊ ካብ ሰማይ አብ ዙርያኡ ዘንጸባረቐ ብርሃን ገሩ “ጻውል ጻውል ንምንታይ እተሰጎኒ ፧’ ዝብል ድምጺ ከምዝመጾሞ ጳውሎስ ከአ “መን ኢኻ ጎይታይ “ እናበለ ኽሓቶ ተረኽበ። መድኃኒና ኢየሱስ ክርስቶስ “አነ እቲ ንስኻ እተሳድደኒ ዘሎኻ ኢየሱስ ናዝራዊ ኢየ ” ምስበሎ ‘ ጎይታይ እንታይ ክገቢር ትደሊየኒ ፧ እናበለ ክሓቶ ንርኢ።
ነቲ ጎይታይ እንታይ ክገቢር ትደሊየን ዝብል ሕቶ ናይ ጳውሎስ “ መድኃኒና ኢየሱስ ክርስቶስ – ‘ተንሥአካ ናብ ደማስቆ እቶ ከምዝበሎ ጳውሎስ ባዕሉ የዘንቱ። ናብታ ንሱ ባዕሉ ዝመስረታ ንእሽተይ ቤተክርስቲያን፡ ወይ ማሕበር አመንቲ ይሰዶ። እቲ ኽገብሮ ዘለዎ ከአ አብኡ ከምዝንገሮ ይሕበሮ።
ዝኸበርኩም አኅዋትን አኃትን ሎሚ ንሕናውን አብ ክርስቲያናዊ ሕይወትና አንጻር ጸዋዕታና፡ አንጻር እምነትና ምስ እንጎዓዝ – ብርግጽ ነቲ ምእንቲ ነፍሲ ወከፍና አብ መስቀል ዝወዓለ አምላኽና እንደገና ንሰቕሎ ነሳድዶ። ስለዚ አብ ቅድሚኡ ቀሪብና ክንልወጥ ይግበአና። “ ኦ ጎይታይ በዲለካ ኢየ፡ እንታይ ክገቢር ትደሊየኒ ክንብሎ ኽንክእል ይግበአና። ከምቲ ናይ ጳዎሎስ ንዓናውን ክርስቶስ ጎይታና ንነፍሲ ወከፍና ናብታ ቤተክርስቲያኑ እዩ ክልእኸና። እታ አደ ኩሉና ዝኸነት ቤተክርስቲያኑ ኸአ ኩሉ እቲ ክንገብሮ ዘለና ክትነግረና ኢያ።
አብዚ ናይ ሎሚ ወንጌል እንተረአናውን ጎይታና ኢየሱስ ክርስቶስ ንሓዋሪያቱ “ ናብ ኩሉ ዓለም ኪዱ ፥ ንብዘሎ ፍጥረት ከአ ወንጌል ስበኩ፥ እቲ ዝአመነን ዝተጠምቀን ኪድኅን እዩ፡ እቲ ዘይአመነ ግና ኪኹነን እዩ፡ እናበለ ሓላፍነት ከሰክሞም ንርኢ። ሎሚውን እንተኾነ ክርስቶስ ብቤተክርስቲያኑ ንነፍሲ ወከፍ አማናይ እቲ ግድነት ናይ ስብከተ ወንጌል ናብ ኩሉ ክበጽሕ የዘኻኽረና። እቲ ብርሃን ዝኾነ ቃል አምላኽ ካብ ማንም ሰብ ምስጢራዊ ክኸውን አይደሊን። ቃል አምላኽ አብ ኩሉ ክፋል ናይዛ ዓለም ክዝራእ ይብህግ። ወላሓደ ክፋል ናይዛ ዓለምና እካ ይኹን መለኮታዊ ዘርኢ ከይበጽሖ ክተርፍ አይደሊን። እንታይ ደአ ናብ ምሉእ ዓለም ብምኻድ ቃል አምላኽ አብ መንጎ አሓዛብ ክስበኽ ይእዝዝ። እዚ ተልእኾ እዚ ከምቲ አቀዲማን ዝረአናዮ ጎይታና ኢየሱስ ክርስቶስ ንሓዋሪያቱ “ ናብ ኩሉ ዓለም ኪዱ፥ ንብዘሎ ፍጥረት ከአ ወንጌል ስበኩ፥ እቲ ዝአመነን ዝተጠምቀን ኪድኅን እዩ፡ እቲ ዘይአመነ ግና ኪኹነን እዩ፡ እናበለ ሓላፍነት የሰክሞም።
ነፍሲ ወከፍ ክርስቲያንውን እዚ ሓላፍነት አለዎ፡ ብፍሉይ መገዲ ቃል አምላኽ ብቓሉን ብሕይወቱን ነኅሕዋቱ ነቲ ክርስቶስ ኩሉ ዝበሎን ዝገበሮን ክሰብኮ ይግብኦ።. ከምቲ ጳውሎስ ናብ ሰብ ሮሜ አብ ምዕራፍ 10፡14-17 እንክጽሕፍ “ ግናኸ ዝበሎ “ብእኡ ከይ አመኑ ከመይ ኢሎም ኪጽውዕዎ እዮም፧ ብዛዕብኡ ከይሰምዑኸ ከመይ ገይሮም ኪሰምዑ እዮም፧ ብዘይ ሰባኺኸ ከመይ ገይሮም ኪሰምዑ እዮም፥” እናበለ እምነት ቃል አምላኽ ካብ ምስማዕ ከም እትመጽእ ዝምህረና፡ አብዚ ለውጢ ንስሓ ናይ ቅዱስ ጳውሎስ አብ እንዝክረሉ ዘሎና ግዜ ነፍሲ ወክፍና ብቓል አምላኽ ልባትና ተተንኪፉ አብነት ቕዱስ ጳውሎስ ተኸቲልና ጎይታይ እንታይ ክገቢር ትደሊየኒ እናበለና፡ ሓቀኛታት መሳኻኽር ክርስቶስ ኮይና እንርከበሉ መንፈሱን ጥበቡን ይዓድለና።

ስብሓት ንአብን ንወልድን …………::
ኣባ ሓጎስ ተስፋጋቢር

ANNA ROSA GATTORNO (1831-1900)

“My love, what can I do to make the whole world love you? … Make use once again of this wretched instrument to renew the faith and the conversion of sinners“.
This generous outburst, uttered at the feet of her ‘Supreme Good’ – who drew her ever closer to him – constituted the deepest yearning of Anna Rosa Gattorno’s heart, leading her to offer her life totally in a continuous sacrifice for the glory and pleasure of the Father.
She was born in Genoa on 14 October 1841 into a deeply Christian, well-to-do family of good name. She was baptized the same day in the parish of S. Donato and received the names Rosa, Maria, Benedetta.
In her father Francesco and her mother Adelaide Campanella, like their other five children, she found the first models for her moral and Christian life. When she was 12 years old, she was confirmed at S. Maria delle Vigne by Cardinal Archbishop Tadini.
As a young girl she was educated at home, as was the custom in rich families at that time. With her serene and loveable character, open to piety and charity, she was nonetheless firm and knew how to react to the confrontations of the political and anticlerical climate of the time, which did not spare even some members of the Gattorno family.
At the age of 21 Rosa married her cousin Gerolamo Custo (5 November 1852), and moved to Marseilles. Unforeseen financial difficulties very soon upset the happiness of the new family which was forced to return to Genoa in a state of poverty. More serious misfortunes were looming: their first child, Carlotta, after a sudden illness was left deaf and dumb for life; Gerolamo’s attempt to find fortune abroad ended with his return, aggravated by a fatal illness; the happiness of the other two children was deeply disturbed by her husband’s disappearance which left her a widow less than six years after their marriage (9 March 1858) and, a few months later, by the loss of her youngest little son.
The succession of so many sad events in her life marked a radical change which she called her “conversion” to the total gift of herself to the Lord, to his love and to love of neighbor. Purified by her trials and strengthened in spirit, she understood the true meaning of pain and was confirmed in the certainty of her new vocation.
Under the guidance of her confessor, Fr. Giuseppe Firpo, she made private perpetual vows of chastity and obedience on the Feast of the Immaculate Conception 1858; followed by vows of poverty (1861) in the spirit of St. Francis of Assisi, as a Franciscan tertiary. Since 1855, she had also obtained the benefit of daily communion, which was uncommon in those days. She remained constantly anchored to this source of grace and, encouraged by ever growing intimacy with the Lord, she found support, missionary fervour, strength and zeal in service to her brothers and sisters.
In 1862, she received the gift of hidden stigmata, perceived most intensely on Fridays.
As a faithful wife and exemplary mother, never depriving her children of anything – always following and loving them tenderly – with greater availability she learned to share in the sufferings of others, giving herself in apostolic charity: “I dedicated myself with greater zeal to pious works and to visiting hospitals and the poor sick at home, helping them by meeting their needs as much as I could and serving them in all things”.
The Catholic associations in Genoa competed for her, so that although she loved silence and concealment, her genuinely evangelizing way of life was remarked by all.
Progressing on this path, she was made president of the “Pious Union of the New Ursulines Daughters of Holy Mary Immaculate”, founded by Frassinetti, and was entrusted with the revision of the Rule destined for the Union at the express wish of Archbishop Charvaz.
On that precise occasion (February 1864), redoubling her prayers to Christ Crucified, she received the inspiration for a new Rule, her own specific Foundation.
Fearful of being forced to abandon her children she prayed, made acts of penance and asked advice. Fra Francis of Camporosso, a lay Capuchin, who is hom a saint, to whom she also expressed her apprehension before the serious troubles that were imminent, supported and encouraged her, as did her confessor and the Archbishop of Genoa.
However, feeling her maternal duties more and more acutely, she sought authoritative confirmation in the words of Pius IX, with the secret hope of being relieved. The Pontiff, at an audience on 3 January 1866, instead enjoined her to start her foundation immediately, adding: “This Institute will spread in all the parts of the world as swiftly as the flight of the dove. God will take care of your children: you must think of God and his work” She therefore accepted to do the Lord’s will, and as she then wrote in her Memoirs: “I generously offered them to God and repeated to him Abraham’s words: ‘Here I am, ready to do your divine will’.… Having offered myself for his Work, I received immense consolations…”.
Overcoming the resistance of her relatives and, to the disappointment of her Bishop, leaving the associations in Genoa, she founded her new religious family in Piacenza, and named it definitively “Daughters of St. Anne, mother of Mary Immaculate” (8 December 1866). She was clothed on 26 July 1867 and on 8 April 1870 made her religious profession, together with 12 sisters.
Fr. Tornatore, a priest of the Congregation of the Mission, collaborated with her in the Institute’s development. Expressly requested, he wrote the Rule and was then considered Co-Founder of the Institute.
Entrusting herself totally to divine Providence and motivated from the start by a courageous charitable impulse, Rosa Gattorno began with a spirit of motherly dedication to consolidate God’s Work as the Pope had called it and as she too, chosen to cooperate in it, would always call it, attentively caring for any form of suffering and moral or material poverty, with the one intention of serving Jesus in his painful and injured members and of “evangelizing first and foremost with life”.
Various works came into being for the poor and the sick with any form of illness, for lonely, elderly or abandoned persons, the little and the defenseless, adolescents, and young girls “at risk” for whom she arranged appropriate instruction and subsequent integration in the working world. In addition, she soon opened schools for the people and for the education of the children of the poor, and other works of human and evangelical advancement in accordance with the greatest needs of the time and with an effective presence in ecclesial and civil life. “Servants of the poor and ministers of mercy” she called her daughters, and she urged them to accept, as a sign of the Lord’s favor to serve their brethren with love and humility: “Be humble … only think that you are the lowliest and the most wretched of all creatures who render service to the Church… and have the grace to belong to her”.
Less than 10 years after its foundation, the Institute obtained the Decree of Praise (1876), and its definitive approval in 1879. For the Rule, it had to wait until 1892.
Highly esteemed and appreciated by all, she also worked in Piacenza with Bishop Scalabrini, who has now been beatified, and in particular in the institute for deaf-mutes which he founded.
However, Mother Rosa Gattorno was not spared humiliations, difficulties and tribulations of all kinds. Despite this, the Institute spread rapidly, in Italy and abroad, thus achieving the Foundress’ ardent missionary desire: “Oh my Love! How I feel myself burning with the desire to make you known and loved by all! I would like to attract all the world, to give to all, to appease all … I would like to go everywhere and shout out for everybody to come and love you”. To be “Jesus’ voice” and to bring all people the message of the love that saves was and always remained her heart’s deepest desire. In 1878, she was already sending the first Daughters of St. Anne to Bolivia, then to Brazil, Chile, Peru, Eritrea, France and Spain. In Rome, where her work began in 1873, she organized boys’ and girls’ schools for the poor, nursery schools, assistance for the new-born babies of workers in the tobacco factory, houses for former prostitutes, serving women, nurses for home care, etc. There she also had the genera late built, with its adjacent church.
In all, at her death there were 368 houses in which 3,500 sisters were carrying out their mission.
The secret of her journey of holiness, of the dynamism of her charity and of the strength of mind with which she could face all obstacles with firm faith and guide the Institute with full dedication, courage and far-sightedness for 34 years, was her continuous union with God and total, trusting abandonment in him: “Although I am in the midst of such a torrent of things to do, I am never without the union with my Good”; her attention and docility to the impulses of the Spirit; her deep and loving participation in Christ’s Passion; her ceaseless prayers for the conversion of sinners and the sanctification of all mankind.
She had a deep sense of belonging to Church and was ever humble, devout and obedient to the directives of the Pope and the hierarchy.
With her fondness of St. Anne, she had a special love for Mary, to whom she entirely entrusted herself, in order to belong totally to God and totally to her brethren.
A pure and simple instrument in the hands of the “superfine Craftsman”, conformed to the Poor Christ and with him, a victim of love, she fulfilled in her life the desire she inculcated in her daughters: “To live for God, to die for him and to spend life for love”.
She lived like this until February 1900, when she caught a dangerous form of influenza and rapidly deteriorated: her health, sorely tried by her acts of penance, frequent exhausting journeys and an enormous mass of correspondence, worries and serious disappointments, no longer resisted. On 4 May she received the sacrament of the Anointing of the Sick, and two days later, on 6 May, at 9.00 a.m., having ended her earthly pilgrimage, she died a holy death in the genera late.
The fame of holiness which had surrounded her during her life, spread after her death and grew unimpeded all over the world.
As an expression of a rare plan of God, in her three-fold experience of wife and mother, widow and then religious and Foundress, in her mission of service to humanity and to extending the kingdom Rosa Gattorno brought great honor to the “feminine genius”. Although she was ever faithful to God’s call and a genuine teacher of Christian and ecclesial life, she remained essentially a mother: of her own children, whom she constantly followed, of the Sisters, whom she deeply loved, and of all the needy, the suffering and the unhappy, in whose faces she contemplated the face of Christ, poor, wounded and crucified.
Her charism has spread in the Church with the birth of other forms of evangelical life:
– Sisters of Contemplative Life
– A Religious Association of Priests
– The Secular Institute and
– The Ecclesial Movement for the Laity, which are active in the Church in almost all the parts of the world.

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