ST. ANNE'S CHURCH ANNOUNCEMENTS

• Station of the Cross;
  English, every Friday 19:00 and Sunday 14:00,
  Chinese: every Friday 20:00
• Christian Meditation, every Tuesday at 7:00 PM at the church.  
  
• Bible Study (English),  every Thursday (except public holiday) at 7:00 PM at Parish Hall.  

No Eucharistic Adoration on Sunday

Due to the Station of the Cross at 14:00, the Sunday Eucharistic Adoration on this first Sunday, 1 March 2026 is cancelled.

Lenten Retreat

Fr. Albert will lead a Lenten Retreat for all St. Anne's Church English ministers on March 8, from 13:00 to 15:30, at the parish hall.

Fr. Paulus will lead a Lenten Retreat for all St. Anne's Church Chinese ministers on March 15, from 12:00 to 14:30, at the parish hall.

Lenten Liturgy

During Lent, the faithful should engage more in prayer, penance, and acts of charity. For example: praying together with family, reciting the Rosary, meditating on the Mass readings and prayers, performing the Stations of the Cross, caring for the poor, marginalized members of society, and those in need physically, mentally, and spiritually.

Morning Prayer before Daily Mass

Starting on Thursday, February 19, 2026, we will hold a morning prayer, followed by Daily Mass, Monday through Saturday, at 08:45 AM

Pilgrimage and Retreat to Indonesia 

Fr. Paulus will organize a Pilgrimage and Retreat to Java, Indonesia, on September 7-18, 2026. For more detailed information, please check the bulletin board or contact our parish secretary.  

Diocesan Christian Unity Committee

There will be a Unity Passover Dinner to promote communication and fellowship between Anglican and Catholic believers. Date: March 20, 2026 (Friday) at 7:30 PM, at the Anglican Holy Trinity Cathedral, celebrated by Cardinal Joseph Zen. For details, please refer to the report board.

HOW TO RECEIVE PARISH NEWS AND THE BULLETIN

Father Albertus Herwanta, O. Carm

There is a common theme among this Sunday's scripture readings (Genesis 12:1-4a, 2 Timothy 1:8b-10, and Matthew 17:1-9): God reveals Himself and His plan to those who are willing to listen and trust. From faith to revelation to mission, they become a roadmap for the Lenten journey. How do the readings guide our journey?

The Abraham Story: Faith Begins the Journey

In Genesis, God calls an elderly man to leave everything familiar. "Go from your country... to the land that I will show you." Abraham does not know where he is going; he only knows the One is calling him. His immediate obedience (verse 4a) illustrates the birth of faith. Abraham acts as an example for the first step for Christians during Lent: having enough faith in God to give up our security. Our own "going forth" throughout Lent is a journey of conversion where we give up our sins to be able to follow God into the future.

The Transfiguration: A Glimpse of the Destination

In Matthew's Gospel, Jesus takes Peter, James, and John up a mountain. Suddenly, His appearance transforms, and His divine glory shines through. Moses and Elijah discuss His "exodus" (death) in Jerusalem. Then the Father speaks: "This is my beloved Son, with whom I am well pleased; listen to him."

This event connects directly to Abraham. Just as God called Abraham to an unknown land, the disciples are being prepared for an unknown future—the Cross. The Transfiguration gives them a preview of the Resurrection so they can survive the suffering ahead. During Lent, we need these "mountaintop" moments—prayer, scripture, and the Eucharist—to remind us that suffering is not the end. We are called to listen to Jesus, especially when His words lead us toward sacrifice.

Paul's Exhortation: The Reason We Do Not Fear

Paul's letter to Timothy provides the theological foundation for both stories. He writes that God "saved us and called us to a holy life, not according to our works but according to His own purpose." This grace was given to us "before time began" and is now revealed through the appearance of Christ, who "destroyed death and brought life to light."

Paul urges Timothy not to be ashamed of witnessing to Christ. Why? The same God who called Abraham and revealed Jesus on the mountain now empowers us. The call is not based on our merit but on God's eternal plan.

How do they fit together? First, Genesis shows the human response: trust and obedience. Moreover, Matthew shows the divine revelation: Jesus is the One we must follow. Finally, Timothy shows the result: a life of fearless witness.

Relevance for Lent

Lent is a season of listening. We are asked, like Abraham, to leave behind the 'familiar land' of sin. We are invited, like the disciples, to behold Christ's glory in prayer so we can endure our small "Good Fridays." And we are reminded, through Paul, that our salvation is a gift, not an achievement.

The takeaway is simple: Listen to Jesus. He is the beloved Son who leads us through the Cross to the resurrection. When we trust Him as Abraham trusted God, we gain the courage to witness without shame. (*) 

Father Albertus Herwanta, O. Carm

Father Albertus Herwanta, O. Carm

Today's gospel is the continuation of the last two Sundays. It is about the Kingdom of Heaven, which calls us to actively respond to it. We are not to be indifferent in front of it. Indifference is the purposeful and thoughtless decision to separate our God-given will from the ethical demands of justice and love; it is not mere neutrality.

It is the refusal to see the clear path God sets before us, treating the critical distinction between good and evil as if it were irrelevant. In Christian life, this apathy of the soul is particularly dangerous because it quietly surrenders our freedom to the currents of convenience, selfishness, and sin.

"Before man are life and death, good and evil, whichever he chooses shall be given him." (Sirach 15:17)

The scriptures starkly reject this passivity. Sirach 15:15-20 presents life as a fundamental choice placed before us: "If you choose, you can keep the command-ments… Before you are life and death; whichever you choose will be given to you."

Indifference foolishly tries to stand in the middle, ignoring that the refusal to choose for life is, in effect, a choice for death. Instead of the obedience that leads to prosperity, it claims that our freedom is for self-serving autonomy.

Jesus strongly emphasizes this challenge for active, purposeful discipleship in Matthew 5:17–37, eradicating any haven of complacency. He fulfils the Law by internalizing its demands to the extent of His heart's desire, and not by abolishing it.

It is not enough to not murder (a passive avoidance); we must actively pursue reconciliation (5:21-24). Not to commit adultery (a passive restraint) is not enough; we must actively guard our hearts from lust (5:27-30). Even in speech, a simple "yes" or "no" must be actively truthful, leaving no room for the indifferent evasion of oaths (5:33-37).

"Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.' Anything more is from the evil one." (Matthew 5:37)

Jesus shows that true righteousness is proactive, engaging our whole person—heart, mind, and will—in a positive pursuit of God's kingdom.

The danger of indifference for the Christian is threefold. First, it corrupts our freedom.

We received freedom not for license but for love. Indifference allows this sacred faculty to atrophy, making us subservient to the path of least resistance. A church indifferent to anger, lust, deceit, or reconciliation within its ranks becomes a lukewarm body, indistinguishable from the world in its passive acceptance of broken relationships and injustice.

By implementing the Lord's advice to make wise decisions, we can avoid this sin. We are required to:

1. Acknowledge the binary:

Accept that before us are life and death, blessing and curse (Deuteronomy 30:19). Spiritual neutrality is an illusion.

2. Internalize the demand:

Move beyond a checklist of forbidden actions. Regularly examine our hearts—our anger, our contempt, our hidden lusts, our evasions—and actively cultivate their opposites: peace, respect, purity, and truthfulness.

3. Embrace proactive righteousness:

Translate avoidance into action. Don't just avoid enmity; seek reconciliation. Don't just avoid false oaths; be so truthful that your word alone is your bond. See every command as a call to pursue a positive good.

Our free will is the faculty to take life. Indifference is a slow form of "suicide." God offers fire and water before us; we cannot pretend they are the same. We must reach out, choose, and live. Have we consciously chosen life and rejected death? (*) 

Father Albertus Herwanta, O. Carm

When I was at the Carmelite Novitiate, my novice master introduced me to Carmelite spirituality. At the beginning, Carmelites gathered together on Mount Carmel to follow the example of the Prophet Elijah. As children of the prophet, all Carmelites are called to live in the midst of the people. Despite living in a hermitage, they offered guidance and spiritual encouragement to those who sought it. When they returned to Europe in the early 14th century, they had to become more involved in the Church. The majority of Carmelite men have served others while living as Christians up until the present day.

Living as a Christian in society is not about retreating but about engaging, described by Jesus as being "salt and light." This means our faith should actively preserve goodness and illuminate truth within our everyday communities. To be "salt" is to live as a preserving influence, preventing moral decay through integrity, kindness, and justice.

"You are the salt of the earth." (Matthew 5: 13)

In daily life, this looks like the office worker who quietly refuses to participate in gossip, thereby preserving a culture of respect. It's the neighbor who consistently checks on the elderly person next door, injecting care into a sometimes indifferent world.

Salt also enhances flavor; Christians are called to make community life more "tasty" and humane—organizing a local cleanup or being the first to welcome a new family to the street.

Being "light" involves showing Christ's love and wisdom. Light leads the way and reveals what is hidden. It is about spreading a brighter light through action, not about showy critique. Integrity in business is demonstrated, for instance, by the owner who works with radical honesty in their contracts and pricing. A different set of values becomes apparent when a parent coaches a children's team and emphasizes encouragement over ruthless success. Light also provides direction; merely listening to a suffering coworker without passing judgment can ignite optimism in the midst of their uncertainty.

"You are the light of the world." (Matthew 5:14)

Our wisdom is practical, shaped by Christ, and not simply philosophical. One example of wisdom that ends cycles of animosity is the decision to forgive when revenge is expected. A wisdom that prioritizes sustainability over immediate benefit appears in the generational stewardship of resources, including time, money, and the environment. By asking, "How can I serve here?" rather than "What can I get here?" The knowledge puts people above productivity.

Most importantly, the identity of "salt and light" is experienced in the company of others. We are not to isolate ourselves in holy circles but to be fully present in neighborhoods, workplaces, and digital spaces. Our engagement is marked by genuine love, not superiority. We are coworkers who consistently meet deadlines, neighbors who offer a hand when needed, and responsible citizens who vote and volunteer. The goal is to allow our acts to reveal the source of our hope rather than to loudly proclaim our goodness. When we respond to hostility with calm conviction or to crisis with organized compassion, people naturally see the "light" and "taste" the difference.

Therefore, the Christian life and society are integrated as one. Faith forms our ethics, compassion directs our actions, and hope stabilizes our perspective. We are called to be tangible, daily demonstrations of an alternative way to live—one seasoned with grace and illuminated by love. We accomplish our role in integrating Christ's wisdom into our daily interactions, gently preserving, actively enlightening, and sincerely directing toward the transforming love at the heart of our mission. (*) 

Father Albertus Herwanta, O. Carm

This Sunday, we read Matthew 5:1-12a (the Beatitudes). What do we learn? By linking the soul with God's kingdom through particular virtues and dispositions, the Beatitudes show a paradoxical path to true happiness (beatitude). They are not merely moral commands but descriptions of the Christ-like life and the soul's transformation. From fundamental internal characteristics to their active manifestation in the external world, this education develops.

The Path of Interior Transformation

The first four Beatitudes focus on the soul's fundamental attitude before God, forming the necessary foundation.

According to Matthew 5:3, "poor in spirit" is the "key to all the others." It indicates spiritual humility—recognizing one's total dependence on God and freedom from attachment to worldly status or goods. St. Augustine calls it the antithesis of pride and the beginning of wisdom, for it opens the soul to receive the Kingdom.

The phrase "They Who Mourn" (Matthew 5:4) refers to godly grief for one's own sin and the disorder of the world that keeps us far from God. The "Paraclete," or Comforter, which is the forgiveness and peace of the Holy Spirit, is the promised comfort.

The Meek (Matthew 5:5): Meekness is "power under control"—the willingness to submit one's will to God's—rather than weakness. Christ is the perfect example of this virtue. An inherited "earth" is the steadfastness of a soul resting in God.

Hunger and Thirst for Righteousness (Matthew 5:6) is a passionate and proactive yearning for God's righteousness and justice. St. Augustine says this hunger is satisfied by Christ Himself, who said, "My food is to do the will of my Father."

The Fruit of an Active Faith

The subsequent Beatitudes flow from this purified interior state, manifesting in action.

The Merciful (Matthew 5:7): Forgiveness and compassion for others are acts of love. We must extend God's mercy, for we have received it. This beatitude, which the Bible refers to as "chesed" (tender kindness), captures the essence of God.

The Pure in Heart (Matthew 5:8) is defined as "single-minded devotion" to God, a state of inner integrity when all motivations are directed toward Him. One can only begin to "see God"—to experience His presence and will—when they have this clarity that God has given them.

The Peacemakers (Matthew 5:9): True peacemakers are like Christ, the reconciler, by actively establishing shalom (wholeness) in relationships and society. According to St. Augustine, they are known as God's children because they imitate His work of reconciliation.

The Culmination: Union with Christ

The final Beatitude confirms that this path leads to identification with Christ, even in suffering.

Persecuted for Righteousness (Matthew 5:10): When one lives the preceding Beatitudes, opposition becomes a sign of fidelity. The promise of the Kingdom is reaffirmed, framing the entire sequence. As the saints teach, rejoicing in persecution is a sign that one's treasure and citizenship are entirely in heaven.

Insights from Catholic Mystical Theology

The saints provide a unified vision of the Beatitudes:

A Path to Happiness: They are Jesus' own prescription for the "blessed life"—a life of deep, lasting joy found in holiness.

• Imitating Christ: Each Beatitude describes an aspect of Jesus' own life and character; to live them is to become more like Him.
• Acts of Grace: St. Thomas Aquinas clarifies that the Beatitudes are not themselves virtues or gifts, but the acts or fruits that flow from the Holy Spirit's gifts working through us.

In conclusion, the Catholic mystical tradition essentially views the Beatitudes as a representation of the transformed soul. This soul evolves from active love (mercy and peace-making) to humble dependence (poverty of spirit), culminating in a profound union with God that includes participation in Christ's Crucifixion and Resurrection. (*) 

Father Albertus Herwanta, O. Carm

Last Sunday, we heard John the Baptist's profound declaration, identifying Jesus as "the Lamb of God" and "the Son of God" (John 1:29-34). These titles reveal Jesus' divine identity and his ultimate mission of sacrificial love.

Today, in Matthew 4:12-23, we see this same Jesus stepping onto the public stage, moving from Nazareth to Capernaum to launch his ministry. Here, He issues two simple, direct commands that form the bedrock of Christian existence: "Repent" and "Follow me." These are not merely a one-time initiation ritual but the essential, intertwined rhythms of a life transformed by the Kingdom he proclaims.

The first command is a call to radical reorientation: "Repent, for the kingdom of heaven has come near." In our modern understanding, repentance often focuses solely on feeling sorry for specific wrong actions. But Jesus' call, rooted in the Greek word metanoia, goes much deeper. It means a complete change of mind—a fundamental shift in our entire perspective and worldview.

The arrival of God's Kingdom, His active reign and rule, demands that we turn away from our personal "kingdoms." These are the realms we build around self-reliance, ingrained bias, and the false pursuit of security, status, or pleasure. True repentance is the active dismantling of these faulty foundations. It is acknowledging that our self-directed paths lead to spiritual darkness and consciously choosing to realign our deepest loyalties, values, and thoughts with the reality of God's gracious and just rule. It is a change of mind that precedes a change of life.

This internal revolution cannot remain hidden. It immediately seeks expression through the second command: "Follow me." Jesus does not invite us to merely admire his teachings from a distance. He summons us to a personal, active, and moving allegiance. To follow is to get up and go—to walk the road he walks, toward the people he seeks.

The response of the first disciples is our model: they immediately left their nets, their livelihood, and their primary source of identity and security. They entered into the daily discipline of apprenticeship.

Following Jesus means learning His way of life: prioritizing compassion over rigid tradition, mercy over harsh judgment, and humble service over worldly power. It means joining His mission of healing, restoration, and hope, becoming, as He said, "fishers of people," drawn into His work of redeeming the world.

For our Christian life today, it creates a dynamic and lifelong pattern. Repentance is the continuous, honest work of holding our thoughts, hidden motivations, and cultural assumptions under the light of Christ's teaching and continually turning our hearts back to Him. Following is the practical outworking: weaving the threads of our daily routines, our relationships, our work, and our decisions into the larger fabric of His mission..

These two rhythms are inseparable. We cannot authentically follow Jesus while clinging to unrepentant areas of our hearts. Conversely, genuine repentance naturally propels us forward into obedient action. If our repentance does not lead to following, it is incomplete. If our following lacks repentant humility, it becomes self-righteous striving.

Therefore, the Christian life is both a perpetual homecoming and a purposeful journey. It is the daily turn from the darkness of self-rule (repentance) and the step into the light of Christ's presence and purpose (following). This is the new way of thinking and living that Jesus inaugurated—a life swept into the current of God's Kingdom, continuously shaped by the King Himself, and joyfully participating in the redemptive work He began and continues through His people. (*) 

Father Albertus Herwanta, O. Carm

Today we celebrate the Feast of the Baptism of the Lord Jesus. His baptism is not a washing from sin but a divine unveiling. It reveals the identity of Jesus and the pattern of our Christian calling, beautifully woven through today's scriptures. There, we read about the beloved, the called, and the sent. What does it mean?

First, we see the Beloved. As Jesus emerges from the water, the Father's voice declares, "This is my beloved Son, with whom I am well pleased" (Matthew 3:17). This echoes Isaiah's "servant" prophecy: "Here is my servant whom I uphold, my chosen one with whom I am pleased" (Isaiah 42:1).

Before any ministry begins, there is belovedness. Jesus's mission flows from his secure identity in the Father's love. For us, baptism is first our adoption as God's beloved children. Our worth and call are rooted not in our achievements but in God's gracious choice and delight.

And a voice came from the heavens, saying, "This is my beloved Son, with whom I am well pleased." (Matthew 3:17)

Second, we see the Called. Isaiah outlines the servant's mission: to bring forth justice, not with fanfare but with gentle persistence, "a bruised reed he will not break" (Isaiah 42:3).

Peter declares in Acts that this servant is Jesus, "anointed… with the Holy Spirit and power," going about doing good (Acts 10:38). His baptism anoints him for this mission of restorative justice, healing, and liberation—to be "a covenant of the people… to free captives" (Isaiah 42:6-7).

**********************************

"This is my beloved Son, with whom I am well pleased." (Matthew 3:17)

**********************************

Our baptism similarly anoints us. We are incorporated into Christ, the Servant, and receive the same Spirit to continue his gentle, powerful work of healing and justice in the world. Thus, baptism is strongly connected with the mission of the Church.

Third, we see the Sent. Jesus's baptism is a commissioning. He emerges from the water and immediately steps into solidarity with humanity, heading toward a ministry of preaching, healing, and ultimately the Cross. The "well-pleased" love of the Father is the launchpad for the servant's difficult work.

For us, Christian life is not passive enjoyment of a title but active participation in Christ's mission. We are sent from the waters of baptism to live out our belovedness in service, to be agents of God's light in darkness.

Therefore, the Lord's baptism is a mirror of our lives. It reminds us: You are beloved. Your funda-mental identity is as God's delighted-in child. You are called. You are anointed by the Spirit for the servant mission of Jesus. You are sent. You go forth in Christ's pattern of humble, powerful love. Every act of kindness, every stand for justice, and every offer of healing is lived-out baptism, flowing from the love declared over us and empowered by the Spirit given to us. We are to share our belovedness.

**********************************

Being the Beloved expresses the core truth of our existence (Henri J.M. Nouwen).

**********************************

In his personal letter to Fred, Henri Nouwen writes very inspiring and touching words regarding belovedness: "The greatest gift my friendship can give to you is the gift of your belovedness. I can offer that gift only insofar as I have claimed it for myself. Isn't that what friendship is all about: giving to each other the gift of our belovedness." and "Being the Beloved expresses the core truth of our existence" (Henri J.M. Nouwen: Life of the Beloved: Spiritual Living in a Secular World, 2006, 23 and 25). (*) 

"Where is the newborn king of the Jews?

We saw his star rising and have come to pay him homage." 

(Matthew 2:2)

Today we celebrate the Feast of the Epiphany, a divine revelation or manifestation. It is illuminated by the prophecy of Isaiah and Matthew, who present Jesus Christ not as a local mystery but as the universal Star of the World and the only Guide to Salvation. This revelation is profoundly relevant to Christian life in three systematic ways.

*********************************"

Arise, shine, for your light has come, and the glory of the LORD rises upon you."

**********************************

First, it declares that Christ is the Light for all nations. Isaiah's cry, "Arise, shine, for your light has come" (Is 60:1), finds fulfillment in the Magi, gentile scholars from the East, following the star to Bethlehem. It shatters any exclusive claim in God's favor and brings a special dimension of Christian life.

Christian life, therefore, is lived in the joy of a salvation offered to every person, culture, and nation. By reflecting this encompassing heavenly light into a shadowy world, we are called to "radiate" and reject prejudice.

Second, the Magi's journey models the persistent seeking essential to faith. They studied the heavens, interpreted ancient texts (Micah's prophecy in Jerusalem), and undertook a long, arduous journey. Their quest shows that God meets sincere seekers, using both creation (the star) and scripture to

guide them. What does it mean for the Christian?

For the Christian, it underscores that faith is an active pilgrimage. We must be willing to "travel," using our intellect, studying Scripture, and persevering through doubt and difficulty, always keeping our eyes fixed on Christ, our guiding star.

"They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh." (Matthew 2:11)

**********************************

A true encounter with Christ must lead to surrender and the gift of our most precious "treasures" - our time, talents, and whole selves.

**********************************

Finally, the response of the Magi defines authentic worship. Upon finding the child, "they bowed down and worshiped him. Then they opened their treasures and presented him with gifts" (Mt 2:11). Their homage moves from awe to offering. The gold (for a king), frankincense (for a deity), and myrrh (for burial) acknowledge Jesus' true identity as King, God, and Sacrificial Savior. What is the practical consequence of this reality?

For our lives, it means a true encounter with Christ must lead to surrender and the gift of our most precious "treasures"—our time, talents, and whole selves. We offer them to God not out of duty, but in joyful recognition of who He is.

*********************************

He is the Star that draws all people and the only Guide who leads to the Father's heart.

**********************************

In conclusion, Epiphany is not merely a historical event but a permanent truth for Christian discipleship. It compels us to recognize Christ as the world's true light, to embark on a continual journey of seeking Him, and to respond with the total gift of our lives in worship. He is the Star that draws all people and the only Guide who leads to the Father's heart. (*) 

First, "rise" signifies spiritual alertness and readiness. It is a call to emerge from the slumber of routine and comfort into a state of vigilant attentiveness to God. Joseph embodies the disciple whose faith is active, whose senses are tuned to divine guidance, and who is prepared to move at a moment's notice.

This readiness translates directly into immediate and unconditional obedience. Joseph's response is swift, complete, and sustained. He does not debate or delay but acts to protect Mary and Jesus. His actions demonstrate that true obedience is the tangible expression of absolute trust in God's providence, a trust that moves without seeing the full picture.

Consequently, his obedience defines his role as protector and guardian. Each time he rises, it is for a salvific mission—to flee from danger or to return home. As the head of the Holy Family, Joseph becomes God's chosen instrument for safeguarding the Incarnate Word. His loving defense shows that spiritual obedience is the foundation of effective, practical care.

Ultimately, his faithful actions grant him a share in the divine plan of salvation. By obeying, Joseph unknowingly fulfils Old Testament prophecies, ensuring Jesus is called a Nazarene. He becomes a crucial, faithful channel in salvation history, proving that God accomplishes His grand designs through the willing cooperation of ordinary people.

A Model for Fathers and All Christians

This "Josephine" spirituality provides essential guidance. For fathers and family leaders, Joseph is a foundational model. He calls them to:

1. "Rise" spiritually first, cultivating a primary sensitivity to God's voice, from which all true authority flows.
2. Serve as the primary protector, creating a sanctuary—a spiritual and moral "Egypt" or "Nazareth"—where their family can grow in truth and love.
3. Lead through servant-hearted obedience, sacrificing their comfort to follow God's guidance for their household's well-being.

For every Christian, Joseph's pattern—"rise, listen, obey, protect, act"—is a universal paradigm. It reminds us that:

1. The Christian life is inherently an "awakened" life. We are called out of spiritual numbness and passive routine to an active, listening readiness for God's call in our daily circumstances.
2. Authentic, saving faith must manifest in concrete obedience. Faith is not merely an internal belief but a decisive commitment to act on God's word, even amid uncertainty or risk.

***************************************

Faith must manifest in concrete obedience. Faith is not merely an internal belief but a decisive commitment to act on God's word, even amid uncertainty or risk.

***************************************

In conclusion, the repeated command to "rise" carves out a spirituality that is alert, prompt, and deeply responsible. St. Joseph stands as the perfect model for the father leading his family by listening to God above all and for every Christian navigating faith as a dynamic journey. He challenges us to examine our own spiritual awareness. How have we managed this divine call to awaken and obey? Are we even aware of it? His life invites us to cultivate a heart ready to rise, listen, and act whenever and wherever God directs. (*)