AN OPEN LETTER TO SMT. MAMATA BANERJEE The Chief Minister, cum the Health and Police Minister of W. Bengal

Smt. Mamata,

 

In an earlier open letter, I congratulated you for taking oath for the past consecutive terms as the Chief Minister of Bengal, hoping that you would preserve the federal state’s democratic governance with oath-laden honesty, sincerity and dedication, and stopping the RSS-fed regressive ideology and communal juggernaut promoted by the BJP.

 

You seemed to be a pragmatic, a down-to-earth politician, trying to push back divisive politics, in order to safeguard the “secular ethos”. You have the constitutional responsibility to protect everyone, appeasing no one. Remember, all communities have helped you to govern Bengal once more. Your ‘politics of populism’ and the multi-faceted welfare schemes have given you the people’s mandate.

 

Before everything else, it is time now to handle the present crisis starting with what has emerged after the heinous murder of a Doctor at R. G. Kar. The ‘fonsh’ and the fire are evident. We are seeing mass protest movement with such angst and total no-confidence against your government.  You as the Health Minister, please take up the moral responsibility for this killing and all the corruptions in the health and police departments. Otherwise, your government will surely be crippled by your own gross mismanagement of the situation. Kindly, follow the philosophy of Raj dharma. Acknowledge your deliberate negligence of duty and apologize to the people. Your humility will save from any mistake you make on the way. Your ‘welfarism’ policy and the ‘politics of populism’ have run its course. For people now, enough is enough. Get it clear!

 

As a Banglar meye, protect all people of Bengal from all ‘evils’ that prowl before your eyes and under your nose. You know them all.  Keep Bengal corrupt-free, healthy and united. And for this, here below are the DOs and DON’Ts that I recommend you to follow:

 

DOs :

 

1.      Put the systemic administration right, with law and order: stop all violences and acts that inflict deaths and distress, and divide communities.

2.      Directly intervene with the agitating junior doctors and sort out the issues; give good hearing to the valid demands.

3.      Let the Police do their job independently, do not patronize them. Bring back law and order in the state, immediately.

4.      Dismiss and suspend corrupt officers and other bureaucrats who do not do their duties.

5.      Initiate an urgent process and plan through the party decision, to handle the R. G. Kar  crisis with a sincere heart.

6.      Stop ‘political repression’ over those who do not align to your policy.

7.      Accept the fact that there is a widespread discontent against the TMC government at the grassroots level; an anti-incumbency trend mostly around the local Trinamul leaders and units; disaffection with Trinamul syndicates, extortions, commission cuts, Dadas, mafia Mastans (musclemen) and other anti-socials. 

8.      Curb the syndicates, dangabaji and goondagiri at every level.

9.      Clean up your party and the government; stop all kinds of corruption, coercion, criminality and mismanagement by your tier-leaders at various levels.

10.  Close all bomb-gun-factories in Bengal, and stop all smuggling of arms from outside.

11.  Get rid of the scam tainted party leaders and other corrupt colleagues around you.

12.  Stop the bribe (cut-money) which has become a part of your political system.

13.  Work with a systemic approach, through the SWOT strategy, having a Goal, Objective, Action Plan, and above all a Mission.

14.   Be a credible leader for Bengal whom all can look upto.

15.  Uplift the subalterns: ST, SC, OBC, Dalits, etc. Be a Mamatadebi for all sections of society, especially women and the vulnerable groups.

16.   Revive the educational and medical culture of Bengal through standard and secure institution with monitored quality and good infrastructure.

17.  Place yourself at the forefront of truth, honesty, humility and simplicity.

18.  Deliver on the promises you make.

19.  Form a new team of lieutenants for the future, delivering on governance and dealing with corruption from the very grassroot level.  

20.  You need to do course corrections too, keeping away personal ‘ego’   and give up authoritarianism.

21.  Stop all  arrogant behaviors and the increasing strong-arm tactics of your party leaders. 

22.  Implement and complete with honesty and transparency all the schemes (central and state) that are sanctioned.

23.  Build infrastructures for income and employment generation, through industrialisation. Get land for it.

24.  Suspend for good all corrupt and convicted ministers, MLAs and MPs.

25.  Make district and panchayat administration totally transparent, to oversee the implementation of the projects: The National Food Security Act, Shabuj Sathi, Kanyashree,  Ruposhree, Rural Development, Drinking water connection, Duare Sarkar, Didike bolo, SC/ST/OBC/BPL certificate distribution, etc.

26.  As the symbol of “Ma-Mati-Manush”, be a collective conscience of people of Bengal.

27.  If you are inspired by the ideals of St. (Mother) Teresa of Calcutta, allow her compassion and love shine through your honest political services in Bengal.

 

 

DON’Ts :

 

1.      Do not indulge into toxic politics of communal polarization.

2.      Do not allow your grassroot leaders to use threat tactics and take law in their hands in connivance with the local police. 

3.      Do not prevent the local Thanas to work independently and keep law and order in the region.

4.      Do not allow the inclusive cultural heritage of Bengal to be destroyed by the Hindutva invasion.

5.      Do not do politics of ‘tokenism’, doling out just a superficial ‘pleasing taste’.

6.      Do not divide and dissatisfy the intellectual cultural elite and the learned of Bengal.

7.      Do not lure non-party intellectuals and activists in Bengal. Respect their independent views.

8.      Do not do minority/clubs-appeasement, with Puja bonus, money, footballs and such freebees. Serve all the 91 million people of Bengal. 

9.      Do not do something that your people will revolt against.

10.  Do not allow your ministers and party leaders to make illegal money either for the party or self (e.g. alleged Coal scam, Sand scam, Cow scam, Cut-money, Sarada, Narada, and the recent alleged Health Scam, etc.).

11.  Do not fall into nepotism and appeasement politics.

12.  Do not create a cult figure invincibility for blind followers/partymen and women.

13.  Don’t be too impulsive, while working by instinct, discern well for the decisions to be made.

14.   Do not be ‘cheap’ in your speeches. Invest time and preparation, integrated with more ‘stuff’ that are built on research and reason. Let them not be unorganized ‘freebees’. Keep the dignity of statesmanship.

 

Yours sincerely,

(Soroj Mullick)  

A common citizen of Bengal 

WHO REALLY IS JESUS OF NAZARETH ?

 

There is a question at the heart of history, a question that no one can avoid: "Who really is Jesus of Nazareth?" It is vital to know this, not so much for history, but for each of us. It is Jesus himself who asks every human being: "Who am I for you?"

It is he himself who asks this strange question directly to his friends and, indirectly, to us: "Who am I?" We cannot avoid answering, if we are endowed with a normal mind, because many surprising or inexplicable facts prevent us from doing so:

✦ Eight billion people, that is, practically the entire planet, use his year of birth as a reference for their calendars, even if they have never heard of him. All contracts concluded, all legal acts and all publications in the world use this reference. This is evidently an extraordinary fact, considering the numerous attempts, all of which failed, to delete this time reference. The French revolutionaries tried to create a new calendar that had 1793 as year one, but the attempt, limited to France alone, lasted only twelve years. Jews, Muslims and Chinese also have their own calendar, but its use, limited to the spheres of influence of individual countries, still goes hand in hand with that of the Christian calendar. The date of Jesus' birth thus ends up representing an absolute and universal meridian, an "equator of time" that divides the history of humanity in two, with a "before" and an "after Christ".

✦ More than 20 thousand books have been written about him in the last century alone, and hundreds of new ones are published every year! For its part, the Bible is the most widely circulated and most translated book in the world in all languages. To date, 2.5 billion people, or a third of humanity, say they believe in the divinity of Jesus.

✦ Logically, Jesus should have remained an illustrious unknown! His is a hidden life: The son of a single mother, he was born in an obscure village; he fled to Egypt with his parents; returned and  grew up in stature, knowledge and skills in another village – Nazareth; there he worked as a carpenter until he was thirty. He lived a simple life. Then, for three years, he toured his land preaching. He never wrote a book. He never held public office. He never had a family or a home. He did not attend university. He did not stray more than three hundred kilometers from where he was born. He didn't do any of those things that are usually associated with success. He had no credentials other than himself. This Son Servant chosen by God was anointed by the Spirit and baptized at the Jordan; fasted for forty days and was tempted towards worldly powers but did not succumb to it. He continued his mission to help and heal, and proclaim justice to the Gentiles. He called illiterate fishermen as his disciples, ministered in Galilee.  As a prophetic light to all the nations, with the help of his apostles he accomplished his mission without fanfare. He was only thirty-three years old when public opinion turned against him. His own people plotted against the ‘Suffering Servant’, who similarly plotted against the poor and conspired against the innocent. Matthew writes, “The Pharisees went out and took counsel against Jesus to put him to death.”  Jesus withdrew from confronting his enemies. But one day he rode to Jerusalem on a donkey; was arrested in the garden. His friends fled. He was sold out to his enemies and underwent a trial that was a farce. He was nailed to a cross, between two thieves. While he was dying, his executioners played dice on his clothes, which were the only property he had on earth. He was totally rejected by his own people, but he was patient, meek and humble. He did not engage in frenetic activism and aggressive confrontation (cf. Mitch and Sri, The Gospel of Matthew, 167); he did not wield power, prestige and pride. He was crucified outside the city at Golgotha with criminals. When he died he was placed in a tomb made available by a friend moved by pity. Two days later, that tomb was empty.

Twenty centuries have passed and today he is the central figure in the history of humanity.   The majority in the world accepted his Gospel. Not even the armies that marched, the fleets that sailed, the parliaments that met, the kings that reigned, the thinkers and scientists put together, changed the life of man on earth as much as this one hidden life. Each of us is capable of seeing it for ourselves: the destiny of Jesus of Nazareth is something beyond any effort of imagination.

The Unsustainable Responses

Indeed, this question "But you, who do you say that I am?" (Mt 16:15), which at first glance seems simple and harmless, in reality poses a problem of implacable logic, because the possible answers are very few and we possess enough information to exclude almost all of them. These are the answers that have been given in the course of history and which are, moreover, logically, the only possible answers to the question: "Who can Jesus be?" (they tried them all!):

Jesus never existed; he is a myth created later. The historical reality of Jesus is well documented and quietly ascertained by historical and archaeological evidence.

He was just a great sage, a character who was all in all quiet and profoundly human, he is the easy choice of mediocre and superficial people. Writer C.S. Lewis states very clearly: "You have to make a choice. Either this man was, and is, the Son of God or he was a madman, or even worse. We can then throw ourselves at his feet and call him Lord and God, or silence him because we think he is a fool or kill him; but please, let's not bring up nonsense complacent that he is only a great moral teacher. This option was not granted to us."

He was a visionary fanatic. In reality, no one, not even his enemies and the great accusers at his trial, describe him in this way.

He was an impostor who failed. An accusation more senseless than useless. But it is ancient. Let's summarize his main points: taking advantage of the feverish wait for the Messiah, a cunning schemer, after learning the art of magic in Egypt, declares that he is the long-awaited Messiah. This character seduces the crowds with miracles and tries to drag them into a revolt in order to seize power, but the initiative is dangerous enough to frighten the authorities. The impostor is then arrested, convicted, executed, and buried. His disciples, who had dispersed at the time of his death, gather in secret and within a few hours decide to improvise a daring sequel to this adventure. They steal the body of Jesus, bury it in a secret place and, showing the empty tomb, stage a sensational hoax by proclaiming that he has risen from the dead.

Why, at that point, did the high priests not have Jesus' body searched? It would have been simple! Unmasking, evidence in hand, this absurd scam of the resurrection invented by the followers of Jesus, offered them an ideal opportunity to silence them once and for all! They had the possibility, simply by finding the body, to put an end to this far-fetched and dangerous staging. But no, officially no investigation is instituted!

Do we really want to believe that this handful of frightened disciples could have agreed in a few hours to set up the greatest deception in history? To pass off the one who in the end had revealed himself to be only an impostor, an ordinary mortal, for the God who came down to earth, stealing his body, recovering it and then proclaiming his Resurrection! What, then, would have been the purpose of this daring staging? Why leave to go to the ends of the world, each alone, presumably without a wife, without children, without money, to tell the story of a resurrected Messiah to pagans who did not even know the term, let alone the meaning of the concept of Messiah?

He was a prophet. Because of the violent criticism he had to suffer and his death on the cross, Jesus could therefore be fully included in this long list of prophets. His exhortations to conversion also have a prophetic tenor. Muslims, on the other hand, currently about 1.5 billion people, also think that Jesus was a prophet, as reported in the Qur'an.

However, this thesis inevitably clashes with insurmountable improbabilities.

First of all, a prophet who by nature knows the future would not have surrounded himself with a gang of swindlers and criminals, who would one day have unearthed him and buried him elsewhere and then passed him off as the God made man. Finally, a prophet, not being God, certainly cannot be resurrected. Consequently, everything we have said about the improbability of the operation staged by the disciples, with the disappearance of the body, the false resurrection and all that follows, also applies in this case.

He is the Messiah and an extraordinary man, but only a man. The thesis according to which "Jesus is the Messiah, but he is only a man", after his death becomes absolutely untenable, because by definition the Messiah is a king destined by God to reign over Israel. But, to the great disappointment of those who hoped that Christ would rebuild the temporal power of Israel, Jesus dies on the cross, abandoned by all. If he is considered a Messiah, he cannot therefore be a purely human Messiah.

The Only Possibility: Jesus Is God Made Man

Once the challenge is taken up, everything begins to become clearer, and doubts and contradictions disappear. To begin with, this thesis makes clear the meaning of words that had previously seemed puzzling or even upsetting.

If Jesus is the Son of God, in fact, then he has always been so and can well say:

 "Before Abraham was, I am" (Jn 8:58).

"Heaven and earth will pass away, but my words will not pass away" (Mt 24:35).

Jesus' divinity makes him omnipotent, even over death and sin, and justifies the words:

"Your sins are forgiven" (Mt 9:5).

"I am the resurrection and the life" (Jn 11:25).

"All authority in heaven and on earth has been given to me" (Mt 28:18)

By means of the Eucharist he can finally give his body as food, in the form of consecrated bread:

"I am the bread that has come down from heaven" (Jn 6:41).

On the part of anyone else, these words would have been the sign of an immeasurable pride, of a scandalous presumption, of a dangerous delirium of omnipotence. But in the mouth of the Son of God, of the Messiah, they take on a completely new meaning, in a logic that goes beyond our usual categories.

The Radical Change in the Behavior of the Apostles becomes Understandable

At this point, the metamorphosis of the apostles is also perfectly explained: cowards who had been able to deny Jesus and shut themselves up in the Upper Room with a double mandate, suddenly reveal themselves, as if by miracle, full of audacity and strength, determined to preach the proclamation of the Good News to the crowds. As if by a miracle, indeed, since this transformation is the result of their encounter with the risen Jesus. They have seen him and touched him, and now nothing can stop them: they have understood that death is only a passage towards resurrection, and that persecutions are a necessary testimony of faith, as well as a participation in the sufferings of Christ. Their attitude is therefore perfectly logical.

The Success of the Apostles does not have an exclusively Human Origin

Far from being satisfied with words, the apostles live their faith totally, a faith that is dearer to them than life.

Blaise Pascal writes: "I believe in witnesses who are killed." It is the ultimate argument, the one that convinced the masses at the beginning of Christianity. Thus, the fate of the persecuted Christians under Nero did not interrupt the flow of conversions. On the contrary, the witness of the martyrs was stronger than the persecutions.

Thus, the latter hypothesis is definitely the only possible answer to the question "Who is Jesus of Nazareth?".

Now it's up to Us to Respond

A little story can help us understand what we need to do.

A powerful ruler traveled through the desert followed by a long caravan carrying his fabulous treasure of gold and precious stones.

 Halfway along the way, exhausted by the fiery glare of the sand, a camel in the caravan collapsed gasping and never got up.

The chest he was carrying rolled down the sides of the dune, broke apart and scattered all its contents, pearls and precious stones, in the sand.

The prince did not want to slow down, also because he had no other chests and the camels were already overloaded. With a gesture between displeasure and generous, he invited his pages and squires to keep the precious stones they managed to collect and take with them.

While the young men eagerly threw themselves on the rich booty, and searched the sand frantically, the prince continued his journey into the desert.

However, he noticed that someone continued to walk behind him. He turned and saw that it was one of his pages, following him panting and sweating.

"And you," asked the prince, "didn't you stop to pick up anything?"

The young man gave an answer full of dignity and pride: "I follow my king."

Many of Jesus' disciples backed down and no longer went with him. Then Jesus asked the Twelve, "Do you also want to go away?" Simon Peter answered him, "Lord, to whom shall we go? You alone have words that give eternal life. And now we believe and know that you are the one God sent." (Jn 6:66-69)

 

(Translated and adapted by Soroj Mullick SDB. Cf. Carmen Laval, La Domanda, in Bolletino Salesiano,  June 2024, pp.10-13.)

The Divine Grace of Hospitality in Religious Houses

 

Hospitality shown towards all in Christian Religious Houses is a spiritual act of devotion. It is a virtue extolled by many faiths, a sacred act that transcends mere social courtesy to become a profound expression of divine love and human solidarity. In Christian Religious Houses, this spiritual act of devotion manifests through the simple yet significant offering of a meal to all who enter—be they poor or affluent, beggar or businessman.

A Sacred Tradition

Hospitality in Christian religious houses is deeply rooted in the teachings of the Bible. Scriptures such as Hebrews 13:2, which advises, "Do not neglect to show hospitality to strangers, for by doing so some have entertained angels without knowing it," underscore the spiritual significance of welcoming others. This tradition can be traced back to the early Christian communities, where the faithful gathered in homes to break bread and share their lives with one another. This practice was not only a means of fostering community but also an expression of their commitment to living out the teachings of Christ, who himself often dined with sinners and outcasts, demonstrating that divine grace extends to all.

My personal experiences at the Ramakrishna Monastery (MAT) have left an indelible impression on me. There, as noon approaches, all are invited to partake in a midday meal. This simple vegetarian meal is more than sustenance; it is a sign of solidarity, hospitality, and human empathy. Similarly, the Langar offered by Sikhs to the public is not just an act of feeding; it is an outpouring of love and kindness towards humanity. It represents selfless service devoid of self-centered ego.

An Act of Divine Love

In the context of a religious house, hospitality becomes an act of divine love. By opening their doors to all, religious houses embody the inclusive love of God. This love is unconditional and universal, reaching out to every individual regardless of their social status, background, or beliefs. Offering a meal to everyone who enters symbolizes the breaking down of barriers and the creation of a space where everyone is valued and respected. It is a tangible way of showing that in the eyes of God, all are equal and deserving of love and care.

In Religious houses, the mundane tasks of serving, washing, and cleaning transcend their ordinary nature to become spiritual acts of devotion. These acts create a sense of unity and equality that extends far beyond the dining table, inspiring all to engage in selflessness. Therefore, in a Salesian community, for example, at Bandel Church—a Basilica and the oldest Church in Bengal—this tradition can begin. The ‘free kitchen’ operated by religious institutions and their members is not just about feeding the hungry; it is a means of dedicating oneself to tending to pilgrims and visitors, embodying the spirit of Athytya Seva (service to guests).

Human Solidarity

Moreover, the hospitality practiced in religious houses fosters human solidarity. It emphasizes the shared humanity of all people and the interconnectedness of the human family. In a world often divided by differences, the simple act of sharing a meal serves as a powerful reminder of our common bond. It reinforces the idea that we are all part of one body, as articulated in 1 Corinthians 12:12-27, where Paul describes the Church as one body with many members, each essential and honored.

Practical Expressions of Devotion

The offering of a meal in religious houses is not merely a charitable act; it is a profound expression of faith. It represents the practical application of spiritual principles in everyday life. By providing nourishment to the body, religious houses also nurture the soul, creating an environment where guests can experience the love and peace of God. This practice reflects the holistic approach to ministry, where physical and spiritual needs are met in harmony.

A Witness to the World

The hospitality shown in Christian religious houses also serves as a powerful witness to the broader community. It exemplifies the teachings of Christ in action and invites others to experience the transformative power of divine love. This witness can inspire others to adopt similar practices of hospitality and compassion in their own lives, creating a ripple effect that extends far beyond the walls of the religious house.

The concept of universal kinship should be practiced earnestly, and a community kitchen (e.g. Langar in Sikhism) serves as the most vivid illustration of this principle. The langar extends beyond mere dining; it holds doctrinal significance encompassing social engagement, collective involvement, and communal obligation. It is a tangible demonstration of hospitality that provides sustenance to the hungry, assists the less fortunate, and fosters selfless acts of societal assistance.

Conclusion

In conclusion, the divine grace of hospitality in Christian religious houses is a profound and multifaceted expression of devotion. It embodies the teachings of Christ, manifests divine love, fosters human solidarity, and serves as a practical expression of faith. By welcoming all who enter with a simple meal, religious houses not only meet physical needs but also provide a powerful witness to the love and grace of God. In doing so, they create a space where every individual can experience the transformative power of hospitality, making it clear that in the realm of divine love, all are welcome and valued. Hospitality in religious settings is not just an act; it’s a testament to our shared humanity and an embodiment of our spiritual devotion. It must be a  basic component of religious living,  firmly ingrained in its charitable ethos. It’s a reminder that in giving we receive, and in serving others, we serve the divine.

“St. Antony’s Bread”

 

 

Today we celebrate the feast of St. Anthony of Padua. He is a beloved saint and favourite miracle worker for those of us who have lost items. Many participated in special novena with gifting of bread at his feet. I hope that these nine days of praying with St. Anthony of Padua were inspiring and special.

I was intrigued today while reflecting on ‘bread’ that is so much associated with popular devotion to St. Antony. For the last nine days collections are being made for buying bread to be given to the people. Others bring bread on 13^th June itself to be offered to St. Antony and through him to the needy. While few others bring bread to be blessed by St. Antony and be taken home to be consumed. There is certain superstition around this bread-ritual associated with the Saint.

What is the Significance of St. Antony’s Bread? St. Antony’s Bread, a tradition rooted in devotion and compassion, and which holds a special place in the hearts of believers needs to be explored in its origins, symbolism, and enduring impact.

Looking back to its origins and tradition, “St. Antony’s Bread” traces back to an incident in 1888 in Toulon, France. Louise Bouffier, a baker, found herself unable to unlock her bakery door. Desperate, she prayed to St. Anthony of Padua for help, promising to give bread to the poor if her door opened. Miraculously, the door yielded, and Louise fulfilled her promise by distributing bread to those in need. Inspired by this event, Louise’s friends adopted the practice, and it soon became formalized as “St. Anthony’s Bread.” On St. Anthony’s feast day (June 13), people bless loaves of bread and share them with others.

Therefore, the fact is, alms given to the poor for seeking St. Antony’s intercessions was known as “St. Antony’s Bread”.  It has a symbolic meaning. Bread symbolizes sustenance, nourishment, and community. Just as bread sustains our bodies, acts of charity sustain our souls. St. Antony’s Bread represents the interconnectedness of faith, compassion, and service. By sharing bread, we emulate St. Anthony’s love for the poor and hungry. It reminds us that Christ is present in the needy—the “least of these.” When we aid them, we serve Christ Himself.

The homemade bread in Europe especially in Italy is a common part of daily staple food besides Pasta and Spaghetti.  As for Indians ‘Onno’ means daily food, so too Bread is their daily ‘bread’ in the sense as we often say, “Give us our daily ‘bread’” in the prayer – Our Father. St. Antony was the son of a rich Knight in King’s palace in Portugal. But he renounced everything and lived poor for the sake of the poor. Where ever he went preaching, he helped the poor and fed the hungry. Like St. Francis of Assisi, he too donated whatever he could collect, to the poor. He is the patron of the poor and the needy. Superstitiously, this practice of feeding the poor and the hungry by St. Antony has turned into collecting of bread to be distributed to the poor. Bread is not the staple food of poor Indians. They need rice, dal and Sabjees. St. Antony would have certainly given the staple ‘food’ that the hungry in India eat, and certainly not bread!

I was moved when I came across this quote by St. Anthony: Today Christ stands at the door and knocks in the person of his poor. It is to him that we open when we give aid, when we give ourselves to those in need. For he tells us plainly, ‘Just as you did it to one of the least of these who are members of my family, you did it to me.  It was a long time ago that St. Anthony said this, but it is still true today. Christ is still standing at the door, knocking. We only need to watch or read the news to understand how much our world needs these powerful words. It must be continuously inspiring daily and weekly so that resources provided by us, respond to our world's needs.

St. Antony’s legacy has to continue.  Abandoning one’s will  and follow the Gospel of Christ was the guiding principle of Saint Anthony of Padua's life. Like the call of Prophets, God summoned him to a constant renewed purposes in His mission. With calls within a call, Anthony answered with enthusiasm and selflessness to serve Jesus in the poor and the oppressed which I wouldn’t dare take up. St. Antony, like St. Francis of Assisi, dedicated his life to helping the poor. His intercession is sought for lost items, healing, and assistance. While the original tradition involved bread, its spirit extends beyond literal loaves. It encompasses any act of kindness, generosity, or selflessness. St. Antony’s Bread encourages us to open our hearts and doors to those in need. Christ still stands at our doors, knocking through the poor and marginalized.

What can we do today?  In our troubled world, St. Antony’s message remains relevant. Poverty, hunger, and suffering persist. We must respond by sharing our resources, time, and love. St. Antony’s Bread inspires us to be Christ’s hands and hearts. Let us continuously seek ways to serve, remembering that every act of kindness echoes St. Antony’s legacy. In short, St. Antony’s Bread transcends superstition; it embodies compassion, faith, and solidarity. "As we break our daily bread together in families and at the Eucharist, may we also break down barriers and build a world where no one goes hungry or unnoticed."