tag:blogger.com,1999:blog-28592658213489239162024-03-13T20:09:03.850-07:00Somascan SpiritualitySomascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-2859265821348923916.post-90605321356034468942019-03-24T06:40:00.001-07:002019-03-24T06:40:47.944-07:00New updated Somascan Fathers and Brothers website<br />
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<br />Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-45458208787509520822019-03-24T06:38:00.003-07:002019-03-24T06:38:19.523-07:00<h2>
<b>12th Annual Pine Haven Reception</b></h2>
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Fr. RemoSomascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-3292599691398988262019-01-14T09:38:00.000-08:002019-01-14T09:38:35.266-08:00Prayer for Consecration to our Blessed MotherMother, I come before you today and consecrate myself entirely to you.<br />
Take my vocation, make it a gift to your Son; something that will last in time and eternity.<br />
Take my faith, strengthen it and enable me to embrace your Son's will in every moment.<br />
I give you my hope, teach me to live with my eyes set on heaven.<br />
I give you my love, help me to give until the last moment of my life.<br />
O Mother, you stood beneath the cross, help me to stand there, too.<br />
You took John into your care, take me as your own.<br />
Today, I place all the powers of my mind and soul at your feet<br />
to be faithful to your Son until the end.<br />
Amen.Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-52785452633556418702017-06-10T07:11:00.001-07:002017-06-10T07:11:09.066-07:00A quick guide to Catholic teaching on vocation (by Cardinal Vincent Nichols)A quick guide to Catholic teaching on vocation.<br />
by Cardinal Vincent Nichols<br />
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<strong style="margin: 0px; padding: 0px;">Given at International Congress on the Pastoral Care of Vocations in Rome on </strong><strong style="margin: 0px; padding: 0px;">20 October 2016.</strong> </div>
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<strong style="margin: 0px; padding: 0px;">General overview of the Church's teaching regarding vocations</strong></div>
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In the Church of San Luigi dei Francesi there are three paintings by Caravaggio telling the story of St Matthew. I am sure you are familiar with them. The first is entitled theCalling of St Matthew and it is an excellent starting point for these reflections on the doctrine of the Church on vocations. </div>
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As with all of Caravaggio's paintings, light plays an important part in their composition. In theCalling of St Matthew we see the light of eternity coming from behind the figure of Jesus, flooding into the scene of the taxman Matthew at his table. Jesus is summoning him in a call which comes in heavenly light, for it comes from the Father. Jesus' hand of summons is unmistakably the same hand as that of Adam, in Michelangelo's masterpiece in the Sistine Chapel. Jesus is the Second Adam and is calling Matthew to the fulfilment that he alone can give. </div>
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This makes so plain the first aspect of the Church's doctrine of vocation: God is the source of every vocation. </div>
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Then, in the picture, we see that Jesus is accompanied by Peter. The summons given to Matthew is to become one of the companions of Jesus. The call and its fulfilment take place in the context of the Church. </div>
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Thirdly, Matthew is called in the reality of his everyday life and work. You may recall that the group around the taxman's table are dressed in the clothes of the sixteenth century whereas Jesus and Peter are clothed in the timeless robes of New Testament iconography. The call of God comes to us as we are, flawed and compromised, in the daily realities of our lives. </div>
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These three aspects will provide the structure for this presentation with a fourth section looking briefly at the pastoral implications of this doctrine. </div>
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<strong style="margin: 0px; padding: 0px;">Divine Source of Every Vocation</strong> </div>
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(a) In this Year of Mercy, we remember that the first expression of God's mercy is the gift of life with a purpose. Every life has a God-given purpose. This is indeed good news, the foundation of the Gospel message. To open up this truth to people today is a spiritual work of mercy. St John Paul II describes the nature of this common human purpose when he says: ‘Love is the fundamental and innate vocation of every human being’ (<em style="margin: 0px; padding: 0px;">Familiaris Consortio </em>11). What a mercy in life to know that our basic purpose is to love at all costs rather than to succeed at all costs! This urge to love causes a restlessness in the human heart which finds fulfilment in the love of God. This restless search for God is an absolutely fundamental truth of our human condition (<em style="margin: 0px; padding: 0px;">Vultum Dei Quaerere </em>1). Yet, out of respect for his gift of free will, God remains hidden. <em style="margin: 0px; padding: 0px;">Pastores Dabo Vobis</em> says this: ‘The history of every priestly vocation, as indeed of every Christian vocation, is the history of an inexpressible dialogue between God and human beings, between the love of God who calls and the freedom of individuals who respond lovingly to him’ (PDV 36.1). </div>
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(b) 'In seeking God, we quickly realise that no one is self-sufficient. Rather, we are called, in the light of faith, to move beyond self-centredness, drawn by God’s Holy Face and by the “sacred ground of the other”, to an ever more profound experience of communion.' This affirmation of <em style="margin: 0px; padding: 0px;">Vultus Dei Quaerere</em> reminds us that this experience of communion arises in the call to discipleship, and is a communion both with other people and with God in Christ (VDQ 1). Hence our Trinitarian understanding of vocation: the call has its origin in the will of the Father; it is given expression in and through the Incarnate Word; its dynamism, within this communion, is the work of the Holy Spirit. Furthermore, every vocation has within itself, as we shall see, the dual movement of the Trinity: its inner communion and its outward mission. It is this that makes all of the baptised missionary disciples, knowing that discipleship is incomplete without mission and mission is impossible without discipleship. This Trinitarian root of vocation, as both discipleship and mission, shows how the Church’s doctrine of vocation is rooted in the Mystery of both God and man. ‘Either vocations ministry is mystagogic, and therefore sets out again and again from the Mystery (of God) in order to lead back to the mystery (of mankind), or it is nothing’ (<em style="margin: 0px; padding: 0px;">In Verbo Tuo</em> 8). </div>
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(c) God’s merciful call to love finds expression in the vocation to be a missionary disciple of Christ. But this discipleship must now take on a specific shape in the unfolding life of every individual. In a famous passage, Blessed John Henry Newman summarises the meaning of an individual’s vocation: </div>
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‘God has created me to do him some definite service: he has committed some work to me which he has not committed to another. I have my mission – I may never know it in this life, but I shall be told it in the next. Somehow I am necessary for his purposes: as necessary in my place as an Archangel is in his. I have a part in this great work; I am a link in a chain, a bond of connection between persons. He has not created me for nothing. I shall do good, I shall do his work; I shall be an angel of peace, a preacher of truth in my own place.’ (Meditations and Devotion: Hope in God-Creator) </div>
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The Church understands the elements of this ‘definite service’ to be expressed, typically, in one of the states of life commended by the Church and in work. </div>
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Firstly, states of life. A Christian expresses his discipleship through living as a consecrated person, an ordained minister or as a lay person, in either the single or married state. The growth in understanding marriage as a vocation is a striking feature of the development of the Church's doctrine in the last 50 years, culminating in the title of the recent Assembly of the Synod of Bishops. In the midst of much debate and controversy, there was perhaps too little refection on the first word of the Synod’s title: The Vocation and Mission of the Family in the Church and in the Contemporary World. In parallel with this developing doctrine of marriage and family life as a vocation, we see a growing number of lay faithful, single and celibate, who are vital contributors to the life of the local church. The place of this state of life within the Church’s doctrine requires further consideration. (IVT 13a) </div>
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The other key element in a person’s definite service is their work. The doctrine of the connection between work and vocation goes back many centuries but the most recent full expression of this doctrine is St John Paul’s Encyclical <em style="margin: 0px; padding: 0px;">Laborem Exercens</em> where he states: ‘work constitutes one of the fundamental dimensions of a person’s earthly existence and of their vocation.’(LE 11) Work, as defined by this encyclical, is not only paid employment but also the work of caring for family members, voluntary work and artistic work. The Church values all work as a service to others, whether paid or not. </div>
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Yet work is only one dimension of a person's vocation. The recent tendency to identify completely a person’s vocation with their work is not part of the Church’s doctrine. Historically, the idea of work as defining a whole vocation finds its origins in the teaching of the Protestant reformers. (‘The Reformation and Vocation’ by David Hoyle in The Disciples’ Call, C Jamison ed, 2013) </div>
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In contrast, the Catholic doctrine of vocation sees God calling every individual to love through being a disciple of Christ in a particular state of life and working at the service of others. That is their unique and definite service. </div>
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<strong style="margin: 0px; padding: 0px;">The Communitarian Dimension of Vocation in the Doctrine of the Church</strong> </div>
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While each definite service is lived out by an individual, no vocation is found or developed without a community. In a very individualistic culture such as ours, in Europe, some people can unconsciously slide into a narcissistic understanding of vocation: that is only about 'God and me'. Consider for a moment a concert pianist giving a solo concert: she is on stage performing apparently all alone and she alone receives the applause. She could be forgiven for thinking this is all about her and nobody else. Yet her artistry is the fruit of the dedication of her parents and teachers, of piano makers and composers. The truly great performers have the humility to recognise this. By contrast, some enthusiastic Christians can think their real purpose is to be ambitious not for St Paul’s higher gifts but for religious stardom. As somebody once said of the English, an Englishman is a self-made man who worships his creator. </div>
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By contrast, every vocation has a mother, and the mother of our vocations is the Church. (<em style="margin: 0px; padding: 0px;">Optatam Totius</em> 2) This is strong affirmation in the doctrine of the Church. In reflecting upon it, I would suggest that this maternal quality of the Church with regard to vocations is made up of some key qualities. </div>
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The first is the praise of God. In fostering an orientation of praise, the Church creates the context in which the ear of the soul is opened to the call of God. Without this, there is no soil, or humus, in which a vocation can be planted. 'The Church is the house of mercy, and its “soil” is where vocations take root, mature and bear fruit'. (Message of Pope Francis for the 53<sup style="margin: 0px; padding: 0px;">rd</sup> World Day of Prayer for Vocations) </div>
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A further quality which nurtures vocation is that of service. Vocation is a call to selflessness and finds its expression in the service of others. It is therefore nurtured in a community which esteems service, especially the service of those in need. </div>
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Thirdly, and here I speak from my own experience, when there is joy in the Church, when priests and religious are full of laughter and fun, then the ground for the seeds of vocation is especially fertile. The motherhood of the Church, in fostering vocations, then, has these three characteristics: praise, service and joy. </div>
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This inter-active nature of vocation is seen at its every stage. For example, the family is the first seed bed of vocations because the family is itself an unfolding of the life of the Trinity – that sharing in life and love which is continuously creative. Family prayer and the celebration of the sacraments of Christian initiation, the acts of mutual service that characterise family life, the sharing of meals, the conversations across age groups, the role of grandparents, all of these and much more are the interactions that constitute the soil of praise, service and joy in which the Spirit plants the seeds of many diverse vocations. </div>
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Once a vocation begins to develop in the life of a disciple, its unfolding comes through a discernment which takes place in a context of love. ‘The vocational journey is undertaken together with the brothers and sisters whom the Lord has given to us,’ says Pope Francis, ‘it is a <em style="margin: 0px; padding: 0px;">con-vocation.</em><em style="margin: 0px; padding: 0px;">’</em> </div>
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The whole community of the Church is invited to ‘assume their responsibility for the care and discernment of vocations.’ This means that ‘pastoral work for vocations is related to ongoing formation of the person.’(IVT 26e) The statement <em style="margin: 0px; padding: 0px;">In Verbo tuo </em>expresses well the community dimension when it states: ‘vocational discernment happens in the course of precise communitarian journeys: liturgy and prayer, ecclesial communion, the service of charity, the experience of receiving the love of God and offering it in witness.’ (IVT 27) </div>
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This means that all pastoral work has a vocational dimension. Yet pastors can become discouraged nowadays as they see too few signs of priestly or religious vocations. (IVT 6) But it is important that every parish and school, every school and ecclesial movement, every local church, all must have an ear open to the call of Christ in the life of the members of their community. Without putting pressure on people, we need to find new ways to propose vocations to them. This can mean at times suggesting that a man might consider the priesthood. Again it may mean putting to a couple that it is about time they got married. Just a few weeks ago, I was told by a man who had been living with his partner for over thirty years that he was to get married, simply because his grand-daughter asked him, bluntly, why he and grandma were not married! Do children have more courage than we should have? </div>
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Of course we are aware of many pressures on people not to make life-long commitments. Yet other testimonies and role models are at hand, and we should use them. </div>
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Most of us will have followed the Rio Olympics. You may have noticed that Great Britain did rather well! In particular, the British cycling team did outstandingly well. Two of the most successful cyclists were Jason Kenny and Laura Trott, winning 10 Olympic medals between them. One month ago, after their triumphal return to England, they got married in their local Catholic church. Laura issued an ecstatic statement saying that her wedding day was by far the best and happiest day of her life, even better than all the gold medals. She wrote: ‘Surrounded by my loving family I have just married my best friend and now I can call him “My husband”.’ The day after the wedding, Jason posted a photo of Laura, still in bed, with the simple caption ‘Good Morning Mrs Kenny!' All vocations should share in that kind of community joy, a joy shared with others, a joy that reflects the joy of the Church, the bride of Christ. </div>
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<strong style="margin: 0px; padding: 0px;">Priestly Vocation</strong> </div>
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So far I have been emphasising the theological and ecclesiological dimensions of vocation as presented in the doctrine of the Church. Indeed, these dimensions reveal for us the truth that the Church community is the seedbed for all vocations and that prayer and love must form the framework and context for all vocational discernment. Now let us look at the Church’s doctrine as it describes the distinctive character of the priestly vocation. </div>
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(a) First, priestly vocation has a specific Christological character. <em style="margin: 0px; padding: 0px;">Pastores Dabo</em><em style="margin: 0px; padding: 0px;"> Vobis</em> gives us the starting point: ‘Christ the Shepherd is the origin and model of priestly ministry.’ (PDV 23) This is the first and fundamental conformity to Christ required for an authentic vocation to the priesthood. In such a vocation it must be evident that a man wants to be a shepherd who loves, rather than a master who controls. <em style="margin: 0px; padding: 0px;">The Pastoral Guidelines for Fostering Vocations to the Ministerial Priesthood </em>expresses this clearly when it says: ‘If ministerial priesthood does not find its origin in this love, it collapses into being the performance of a function, rather than the gift of the service of a shepherd who offers his life for the flock.’ (PG 6) </div>
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I add a personal reflection to that. When an experienced English diocesan vocations director was asked recently to describe the qualities he looked for in a candidate for the priesthood, he replied that the first quality is simple: ‘Turn up!’ By this he meant that the man who wants to be a priest must turn up at the time he agreed to meet the vocations director. He must turn up for the events that he says he will attend, because turning up is a large part of the life of a parish priest: Turning up on time to say Mass, turning up to visit the sick, turning up to say his office, turning up to meet his brother priests. It may not sound much, but turning up is the humble key to much of the priestly life. This simple insight is another way of expressing Christ’s invitation to leave all and follow him with the freedom of spirit needed to fulfil the apostolic mission that he entrusted to the apostles. (<em style="margin: 0px; padding: 0px;">Presbytorum Ordinis</em> 2) This simple personal experience reflects the Church's doctrine of vocation. </div>
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A further Christological character of the priestly vocation is expressed in the teaching of the Church that ‘… the priest, as well-attested by the doctrine of the <em style="margin: 0px; padding: 0px;">character</em> of Sacred Orders, is configured to Christ the Priest who enables him to act in the person of Christ the Head and Shepherd.’ (PG 6) How might we understand ‘configured to Christ the Head’? </div>
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There is no doubt that this is perhaps the most difficult aspect of the calling of the priest. In the tradition of the Church, this aspect of her teaching is a basis for the respect and leadership that is granted to the priest. But too often the priest can see this respect and reverence as an affirmation of his own opinions, his preferences, his tastes over those of other people, especially over those to whom he has been called to minister. Yet the entire point of priestly authority, or headship, is that it must be that of Christ and only that of Christ. Disputes in a parish or community can only be resolved when they are referred to Christ and to the patterns he teaches us. The pattern of Christ's authority is twofold: it is to do the will of the Father, and to see authority always exercised in humble service. This is the Headship of Christ to which every priest is to conform himself. </div>
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(b) A second theological quality of the priestly vocation is its ecclesiological character. Here I quote again from the Pastoral Guidelines of 2012, paragraph 6: ‘This first dimension of the Sacrament of Orders, its Christological character, forms the basis of its ecclesiological dimension. Inasmuch as it is necessary that the Church herself is called together by the Risen Christ, priests are given the ability by the Sacrament of Orders to be effective instruments for the building up of the Church, by means of the proclamation of the Word, the celebrations of the sacraments and guiding the People of God.’ (PO 4-6) Without these gifts the Church would lose her identity. Ministerial priesthood is thus the vital and key point for the Church’s existence, inasmuch as it is the effective sign of the priority of grace by which the Risen Christ builds up the Church in the Spirit. (PO 15) Thus, the ministry of the priest is always an ecclesial ministry. Its expression in the service of Word and Sacrament, in leadership of the parish community, in obedience to the bishop and, according to the mind of the Church, in a celibate way of love are significant demands on the life of a man. For this reason, the Church has the right and duty to discern vocations to the priesthood, and has the right and duty to insist on personal qualities necessary for this ministry. </div>
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Here we can add a further element to this ecclesial dimension of priestly vocation. The priest, as servant of the Church, seeks to express the sacramental gift of priesthood in the reality of a life configured to Christ’s mission which has become the universal mission of the Church. <em style="margin: 0px; padding: 0px;">The Pastoral Guidelines</em> puts this well. ‘Availability for mission defines the truth of the priest in each of his activities. This means developing an inner structure and a way of being, more than a way of doing, that is distinguished by its courage in going beyond any kind of particularity in order to open one’s heart to the needs of the new evangelisation.’ (PG 10) </div>
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This emphasis on mission and on 'a way of being', a very precise phrase, invites me to add remarks taken from the experience of priests in my own country of England. </div>
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In the period of the persecution of the Catholic Church in England during and after the Reformation, English secular priests were referred to as missioners. They accepted that name with pride and at their ordination in seminaries, in Rome, Douai and elsewhere, these young men committed themselves to the English mission, knowing that once they arrived in England their ministry could be over in a matter of hours, weeks or months and they would then be arrested, tortured, and in all probability put to death. They knew that in those years of persecution it was an act of treason to be present in England as a Catholic priest. Indeed, it was a state of life punished by the most cruel of deaths. Priests at that time were executed not for what they did, but simply for who they were. Their very 'way of being' carried with it the death penalty. Today, in different circumstances, this same freedom of heart and strong sense of identity enables many priests to be missioners of a New Evangelisation often in countries far from their homes. For this history and for this present we thank God! </div>
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(c) The third theological aspect of the priestly vocation that we must note is that this vocation is deeply rooted in the life of the Trinity: its Trinitarian character. Here we apply directly to the priestly vocation those aspects of the Trinitarian character of vocation which we noted earlier. It is worth to repeat, then, that every priestly vocation is a call from the Father. Thus, in the heart of the priest is the consolation and challenge of knowing that he has been called by the Father for one sole purpose: that the Father may give him to the Son, as a gift of the Father, to be a companion for Jesus forever in the mission entrusted to the Son by the Father. This, for me, is the deepest meaning of priesthood: that it is the will of the Father that my hands, my voice, my actions, are given to the his Son so that, in the power of the Holy Spirit, they may be channels of God's grace for all to whom I minister. Understanding priestly vocation in this Trinitarian manner makes many things clear, but especially that the purpose of faith, the thrust of grace, is to draw every person into the very life of God himself, Father, Son and Holy Spirit, there to find fulfilment and eternal happiness. </div>
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As noted earlier, this Trinitarian dimension of vocation also implies a life in which inner communion and outward mission are integrated. For the priest this is explicit in his daily life of prayer and service. He seeks overtly, in his priestly life, both to be close to the Lord and to be a channel for the work of the Holy Spirit in sacramental ministry and in the service of love, given and received, in his daily ministry. For this to be possible, a man must have been formed in the life of the Spirit before entering seminary. <em style="margin: 0px; padding: 0px;">Presbyterum Ordinis</em> states: ‘Pastoral ministry for vocations to ordained ministry is directed at generating men of communion and mission, capable of being inspired by the “new commandment” (John 13:34), the source of the “spirituality of communion”.’ (PO 7) This reminds us that the everyday task in the life of the priest is to combine the deepening of that communion in the Lord, in both its personal and communitarian sense, with the energetic engagement with mission, with the proclamation of the faith in word and deed, in every time and place. The faithful priestly vocation is indeed always to the glory of the Father, the Son and the Holy Spirit. </div>
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These Christological, ecclesiological and Trinitarian dimensions of the priestly vocation constitute the core of the Church's teaching on vocation. </div>
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<strong style="margin: 0px; padding: 0px;">The Church</strong><strong style="margin: 0px; padding: 0px;">’</strong><strong style="margin: 0px; padding: 0px;">s Doctrine of Vocation in Practice</strong> </div>
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The Church’s documents on vocation and especially on priestly vocation contain so much more than this quick overview of her doctrine has been able to convey. Many attempts are made to express this core doctrine in more accessible terms and to link this doctrine to practice. The National Vocations Framework for England and Wales is one example. We have copies available for you to pick up at the end of this session. It takes the Church’s fundamental doctrine on vocation, as I outlined, and generates an agreed, simple definition of vocation. With that definition as the foundation, it outlines some steps that a diocese or a parish can choose to take in promoting a culture of vocation, knowing that support is available if they want to take those steps. </div>
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In the documents of the Church there are many other practical indications about structures, expectations, roles, etc., needed for the promotion of vocations. But these are not truly part of the doctrine of the Church, although they are certainly part of her wisdom. </div>
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<strong style="margin: 0px; padding: 0px;">Conclusion</strong> </div>
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In conclusion, come back with me to the chapel in San Luigi dei Francesi and the paintings of Caravaggio. The second of the three paintings is the Inspiration of St Matthew. Here we see Matthew the Evangelist, writing the Gospel, simply clothed and possessing only a pen. In responding to the call of Jesus, he left behind all the gains and profit of being a tax-collector and brought with him, into the service of the Lord, only his best gift: his pen. We are surely to do the same: give our best abilities to the Lord, in our ministry to his people. </div>
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The third picture is the Martyrdom of St Matthew. Following an ancient tradition, it depicts Matthew, now dressed in vestments and celebrating Mass, being slain before the altar. His blood runs into the dark foreground of the painting, interpreted by some as flowing into a baptismal pool, constructed at the foot of an altar according to the detailed requirements laid down by Charles Borromeo in the Milan of Caravaggio's youth. Matthew’s blood mingles, as it were, with the blood of Christ and becomes the source of our rebirth in baptism. </div>
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Today it is impossible to see, or imagine, this painting without thinking of Fr Jacques Hamel, killed on 26th July at the foot of the altar where he had just celebrated Mass. </div>
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Here is an image of the fulfilment of the priestly vocation. Fr Jacques, at the age of 85 years, continued to serve in the church long after the age at which he could have stepped down. His love of the priesthood and the love in which he was held by the people, shown so clearly at his Requiem Mass, moved him deeply to continue his ministry, even unto death. The witness of his daily life as a priest life, I suggest, is summed up in the manner of his death: on his knees, before the altar, in the very position he had taken when he was ordained. </div>
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Our struggles are different but we too have to fight, each day, to keep fresh the original call and inspiration which brought us to our knees at the moment of our ordination. We too want to bring that dedication to the moment of our death, for death is the final call of our pilgrimage, the final vocation, to which we want to respond with humble integrity and loving trust in the Lord. It is he who calls us to life, to our ministry and through death into his presence forever. That is our enduring hope and it is indeed the joy of the Gospel we proclaim. </div>
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I thank you for your attention.</div>
<br />Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-90065249561520251472016-01-10T09:21:00.003-08:002016-01-10T09:23:06.270-08:00The Orphans and the Pious House of the Annunciationfrom: "Acts and Processes of the Sanctity and of the Miracles of the Venerable Jerome Emiliani", Somascan Fathers, edited by Fr.Remo Zanatta, Houston, TX 2015. P.98-100.<br />
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">The
institution of the orphans girls, also founded by Miani, was near the
converted. The church was dedicated to the Announciation.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">The
first witness to be interrogated was Barbara Zanchi, daughter of Vincenzo and
Elisabetta, she was from Redona. She was 45 and was accepted in the pious house
at 7. She was in charge of the hand-looms.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">Domenica
Gavazzi of Bergamo was 42 and entered the Annunciation at 10. Her father was
Giovan Battista, the mother Isabetta. She was in charge of the food and sewing
teacher.<o:p></o:p></span></div>
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<span lang="IT" style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: IT;">Anna Gabinali, or Gabuziali, of Bartolomeo and Maddalena.
</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">She
was from Bergamo. She entered at 7. She was 39. Her duty was to keep in order
the cloth.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">These
three witnesses were called to depose again in the apostolic process
respectively on the 7th, 17th, and 18th of February, 1625. The second
deposition is, in general, more abundant in news and details not only about
Miani but the life itself of the orphans and institution. In the apostolic
process other three orphans were interrogated who had received healing
attributed to the intercession of St. Jerome: Giovanna Adobati, of Cristofoto and
Antonia, born in Venice, 56, who used to help the teachers. Brigida Pellegrini
of Celanella, daughter of Giobbe and Lucrezia, 47, in charge of the garden and
of medicating. Maddalena Barili, 30, born in Bergamo in Borgo San Leonado,
daughter of Rocco and Maddalena, who used to work at the hand-looms.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">Also
these depositions are rather generic. The old ladies had repeatedly narrated
the facts of Miani’s life, but the young did not always put “enough fantasy”.
In the recalling there remained especially the extraordinary facts, as the one
of the bread. There are then the usual testimonies of general character: he was
a men of holiness and bounty of life; in vile dress he used to do good and holy
deeds, to bring back to good life the dissolute persons and build pious
institutions.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">In
the apostolic process are not missing more particular news; he used to come
often to the house of the orphan girls, which then was in the quarter of Pozzo
Biano, to review “the actions”; among his friends there was a priest from Vicenza,
a certain Angelo della Cera, a father Gelmo; he used to eat only bread and the
worse giving the good one to the poor; he used to wear a black short cassock, a
big leather pair of shoes and on the head hair “which were not beautiful”; for
mortification he was wearing a low, small round cap called “bretignolo”; he was
a strong, animated man; he had taught one of the mothers how to medicate
especially the ring worm:<u> before dying he wanted to wash the feet to all
orphans one of whom, while dying, saw the luminous throne which would have
received his father Jerome, he used to wear cloth he carried the cilice, he was
sleeping on the bare ground.</u><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">Among
the old ladies of the institution of the orphan girls the recalls are
especially regarding sister Buona and sister Scolastica.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">Sister
Buona was born between 1515 and 1520. She died in 1593 about 80 year old. She
had known Miani and many times talked to him. She had been a mother of the
pious institution, “a completely spiritual woman, a good and exemplar life who
was making many prayers.”<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">Scolastica
died in 1610 about 90 years old, Father Vincenco Gambarana had entrusted to her
the direction of the orphan girls; she kept that duty for many years. “She was
a spiritual woman of very great devotion and attending with diligence to the
government of the institution; she left a very good memory of her deeds and in
the institution she is thought of holy life; she was making very many prayers”.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">These
two women among the first orphans gathered by Miani, besides preserving the
memory with their word and testimony with their life, the bounty of their
master, alimented in the hearts of the youngest a true devotion toward the
founder.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 115%;">The
depositions give to the processes testify to that as well as the narration of
the graces attributed to the intercession of St. Jerome; the sacks of bread
deposited at the door while the whole community turns to him in prayer, or the
basket of “fresh, white, beautiful” bread and great cheese in it, or the bag of
money in a moment of need such as to induce mother Scolastica to pawn the
chalice, and then the healings of Giovanna Adobati, Brigida Pellegrini and
Maddalena Barili.<o:p></o:p></span></div>
</div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com1tag:blogger.com,1999:blog-2859265821348923916.post-15297920817316224382016-01-10T07:47:00.002-08:002016-01-10T07:47:25.845-08:00Historical Notes about the General Archive<div class="MsoNormal">
<span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Historical Notes about the General
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The General
Archive was located in Pavia, St. Maiolo Community, from 1569 until
1810, which was where Father General used to reside. In 1810 the
Congregation experienced the tragic event of the Napoleonic suppression.
Knowing that government was coming to take possession of everything that
belonged to our Congregation, our fathers living in Pavia quickly tried to save
all they could: documents, books and manuscripts were thrown into bags and
brought to some friends who were in the same city of Pavia.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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Some years later,
Father Quarti recovered those bags and brought everything to Somasca, to Father
Maranese, who had remained in Somasca as pastor of the parish.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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In 1823, the Somascan
Congregation arose out of the Napoleonic suppression, and in 1829 the
first General Chapter was held in Genova, at the Church of Maddalena. In
that particular chapter our fathers also discussed where to place the
General Archive. Three options were proposed: the first one was Como, “Gallio
College”, the second was Somasca, at the “Mother House”, and the third option
was Genova, “Maddalena”. Unanimously, Maddalena was chosen because
Genova was a quieter region in Italy at that time, compared with Milan and all
over Lombardia in general.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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Therefore, from
Somasca all that remained from the Original General Archive was sent to Genova,
at the “Maddalena Community”. Only the Letters of Saint Jerome Emiliani were
kept in Somasca.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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In the following
years, the local superior of the “Maddalena” used to take care of the General
Archive. For the most part the Archive was kept in a small room, sometimes
not cared for very well. <span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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In 1910, Father
Stoppiglia (local superior of the “Maddalena”) requested permission (and it was
granted) from the Father General to put the Archive in order. The Father
General at that time was Father Pietro Pacifici, who later became Bishop of
Spoleto.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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Father Stoppiglia not
only put the General Archive in order, but he also published documents,
searched for lost manuscripts, and edited different books. When Father
Stoppiglia died in 1835, his assistant Father Marco Tentorio
passionately and strenuously continued this delicate and important task of
taking care of the General Archive.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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In 1946, father Marco
Tentorio was named General Archivist by Father Giuseppe Brusa, Father
General of the Congregation. Father Tentorio began to travel all over Italy,
visiting many communities, libraries, museums, and private collections, trying
to organize the General Archives, which little by little grew in size so much
that the current location was not enough anymore.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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In 1973, Father Fava,
Father General, approved the new expansion of the General Archive. From a small
room, including hallways and a few “piles of documents placed in some corners,”
the General Archive was moved to a different floor of the “Maddalena”, spacious
and more organized.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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After the death of
Father Marto Tentorio, the Archive was entrusted to the local superior (Father
Beccaria, 1993-2005).<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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On October 2005, the
new General Archivist was nominated, Father Maurizio Brioli.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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A decision was made
to move the General Archive to Rome, in the General House, where it is
currently located; the process was completed in 2008.<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<br /></div>
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Some bibliographical
references for the General Archive:<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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1.
1910 - 1935: Father Stoppiglia was in charge of the Archive. The reference is
AMG (Archivio Maddalena Genova)<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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2.
1935 - 1973: Father Marco Tentorio was the General Archivist. The reference
continued to be AMG. From 1973, a new reference is used: ASPSG (Archivio
Storico Padri Somaschi Genova)<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="IT">3. 2005 - today: Father
Maurizio Brioli introduces a new and modern reference: AGCRS (Archivio
Generalazio Chierici Regolari Somaschi). </span>This
is done in order to follow the system that all the General Archives are using
(AG = Archivio Generale + our Congregation official reference = CRS)<span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<br /></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-44109286906842106812016-01-10T07:45:00.001-08:002016-01-10T07:45:20.009-08:00Brief History of the Somascan Order<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
BRIEF HISTORY OF THE SOMASCAN ORDER</div>
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<br /></div>
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THE RELIGIOUS MOVEMENT OF THE XVIth
CENTURY</div>
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<br /></div>
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The Somascan Order is part of the religious movement
that developed in the midst of the Christian renewal in the sixteenth century.
Founded in 1532, it is second in the chronological series of the Orders of the
Clerics Regular. In 1525 at Rome St. Cajetan Thiene started the Theatines; in
1532 St. Jerome Emiliani founded the Somascans in Venice. They are followed by
the Barnabites of St. Anthony Maria Zaccaria in Milan, and by the Jesuits of
St. Ignatius at the chapel of St. Denis, Montmartre, in 1534. </div>
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The times with their changed social and cultural
conditions, called for variety of activities; they required active spreaders of
the faith, who would indeed come from organized bodies, but who would mix with
the world and deal with the world. Hence a double aspect of these Orders of the
Clerics Regular. Their members were true religious, who took the three vows of
poverty, chastity and obedience. Their poverty was even more absolute than that
of the Franciscans: they lived in common and austerity. They all wore the black
cassock of the secular priests. They all engaged in the same kind of outside
work and apostolate. While first attending to the material needs of the sick,
the poor, the illiterate, they found a way to their soul and raised them up
towards God. Finally, they realized that the pope and the ecclesiastical authority
could effect a thorough reformation and, therefore, they made themselves the
direct helpers of the Holy See and the Bishops upon whom they immediately
depended. </div>
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All the religious orders born in the sixteenth century
are influenced by the Oratory of the Divine Love. At that time pious and
religious confraternities were founded in several parts of Italy. One of them
appeared in Rome in 1515, which was called the Oratory of the Divine Love. The
attention of its members was turned toward the inner renewal of the religious
life. The best way of spreading the religious renewal was to reform themselves
through pious exercises, prayer, through the reception of the sacraments and
the performance of works of charity. Humble and modest, they merely wished to set
a good example. Several Christian humanists belonged to the Oratory. Their
association was morally, socially and intellectually distinguished. It was
soon joined by two men who were both to influence deeply the future of the
Church: St. Cajetan Thiene and Cardinal GianPietro Carafa (later, Pope Paul
IV), the spiritual director of St. Jerome Emiliani<span style="color: #5d3213;">.<o:p></o:p></span></div>
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<br /></div>
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<br />
THE FIRST SOMASCAN CHAPTER in 1533: the Chapter of the mats of straw.</div>
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<br /></div>
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It is the heart of the summer 1533. Around Merone the
harvest is almost finished. The moon rises on the sleeping countryside. A few
men walk noiselessly along the deserted field. They look like conspirators.
They suddenly stop and sit on clusters of millet that are scattered on the
ground. These men are going to hold a council, like on the eve of a battle,
trace a plan, and regulate a battle. </div>
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At the same hour in the world a conspiracy is being
plotted, inspired by ambition and cupidity. But these evening walkers are the
companions of the Divine Love, the friends of the Lord Jesus, and the Holy
Spirit guides them. </div>
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It is a long time since Jerome heard the call for
help. And long, since did he answer. But now he is asked for more. Two
questions must find answer this night: What more should he do for the love of
God? What more should he do for his neighbor? </div>
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Men of different talents united in Merone to associate
themselves with the servant of God in the help of their neighbor. There are
priests and lay people. Jerome, who always judged himself unworthy of receiving
the Holy Orders, consults the first ones with a profound respect. Altogether
they plan landmarks, establish a program; little by little a conclusion is
reached. What a clear and inspiring evening! The condottiere calls for a
council the members of his flock, and forms a regular militia glorious through
the centuries in Christ's army. Seated on straw and scornful of the ancient
emblems of the dynasty of the Emiliani, Jerome founds a new family and takes a
new coat of arm: Christ carrying the cross, and a motto: 'My Burden is Light',
and the title: 'The Compagnia of the Servants of the Poor.' </div>
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<br /></div>
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THE ORDER IS NAMED AFTER THE VILLAGE OF SOMASCA </div>
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<br /></div>
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The good grain will abound. Now there must be a
cradle, which will be the mother-house, the novitiate, the residence of the
disciples of St. Jerome. Nevertheless, Jerome is far from thinking that he has
founded a religious order. He thinks of a small institution, a fraternity, a
company like that of the Divine Love. </div>
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Later on, accompanied by a few children, Jerome
crosses the St. Martin Valley. Some small villages bordered by ponds,
surrounded by mountains, attract him. Splendid scenery! But at Vercurago where
his friends offer him the hospitality he does not stay. The spot is not
deserted and silent enough, while the neighboring village seems favorable to
peaceful contemplation. </div>
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No one can move heaven and earth without kindling the
hatred of Satan. Jerome is struck by the malevolence of a wealthy man:
"Out of here, starving beggar! No tramp in my territory!" Jerome does
go away in search of another house. In the gentle light of autumn here is a
village on the edge of a lake, protected by a mountain, Somasca. Suddenly
Jerome stops. Without difficulty he obtains from the Ondei family a house. It
is not a resting place, but a point of departure. The converted soldier of New</div>
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Castle has found his headquarters. Near him, men are going to realize
their vocation and work for the glory of God. </div>
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<br /></div>
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THE SECOND GENERAL CHAPTER IN 1534 </div>
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<br /></div>
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The second assembly was held in Somasca. The moment
had come to give the institute stable regulations inspired by the statutes of
the Divine Love, by the Benedictine ideal expressed in the motto: Ora et
Labora. </div>
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In the house of the Ondei convened men of different
social classes, priests and lay people, dressed humbly. The name of 'The
Compagnia of the Servants of the Poor' was definitely adopted and many decrees
were approved by the assembly. The administration of the institutions would be
assigned to some honest and capable laymen; thus the religious members would be
free for their spiritual apostolates. As for poverty, they agreed unanimously
to refuse anything that could constitute an assured income, the religious
becoming firm in the desire to live with the unique trust in the Divine
Providence. For the same reason, the servants of God sould never accept family
inheritance of those who would become members of the community. They engaged
themselves to live by daily alms. They would receive the Holy Orders, recite
together the divine office, would preach the gospel and hear confessions. </div>
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The great concern of Jerome was always the renewal of
the Church for which he composed a prayer that the children said daily:
"Dear Father, our Lord Jesus Christ, we ask of your infinite mercy to
return the Christians to the state of sanctity that showed forth at the time of
the Apostles." </div>
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<br /></div>
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EXPANSION OF THE SOMASCAN ORDER </div>
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<br /></div>
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By the Bulla of June 6, 1540 Pope Paul III approved
the newly-born Institute and gave faculty to elect superiors, to call for a
general chapter, to issue the constitutions. </div>
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In 1565 a prelate of twenty-seven years of age,
Charles Borromeo, made a solemn entry to Milan. He entrusted the Somascans the
direction of St. Maiolus College in Pavia. A few months later, the young Archbishop
of Milan made an official visit to the tomb of the Father of the Poor, opened
the coffin and incensed the relics. It was the first ecclesiastical approval of
the sainthood of Jerome Emiliani. </div>
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In December 6, 1568 the Society was officially named
"The Order of the Clerics Regular of Somasca" by Pope Pius V, once
Jerome's friend in Pavia. </div>
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In the region of Lombardy as well in Venetia the
example of Jerome Emiliani continued to stir enthusiasm. However, it is only in
1747, under the pontificate of a Somascan alumnus, Pope Benedict XIV, that the
ceremony of the beatification took place in the Vatican Basilica. Twenty years
later, the 16th of July 1767, Clement XlII proclaimed saint Jerome Emiliani. </div>
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The 24th of May 1921 by a decree of the Congregation
of the Rites, Pope Benedict XV granted </div>
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the Somascan Order the privilege of venerating the Blessed Mother under
the name of “<i>Maria, Mater Orphanorum”,
“Mary, Mother of the Orphans”</i>.</div>
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1928 Pope Pius XI proclaimed solemnly St. Jerome
Emiliani "<i>Father of the Orphans and
Univesal Patron Saint of Needy Youth</i>". </div>
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</div>
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Through calamities and difficulties of any kind that
have developed during the four centuries of history the Somascan Order has
never ceased its apostolate for the needy youth. St. Jerome has now on earth
those numerous hands and arms of which he has dreamed. His disciples have
founded seminaries, houses of education, colleges, professional schools,
workshops in Italy, in Switzerland, in Spain, in Central America, in Mexico, in
Colombia, in Brazil, and in the United States of America. In Belgium exists a
branch of the Somascan Order since the Hieronymieten dedicate themselves to
teaching and to the care of the sick under the patronage of St. Jerome
Emiliani. They are established in the Oriental Flanders, at St. Nicholas-Waas,
Gand, Beveren-Waas, Lokeren, Maldegem, Sleidinge, Stekene. These religious
members address to the Founder of the Congregation of the Servants of the Poor
this beautiful prayer: "<i>Your hands
were instruments of prayer and charity. Teach us to pray and love in spirit and
truth</i>”.</div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-36109201377274661612016-01-10T07:29:00.002-08:002016-01-10T07:29:16.000-08:00Provident Father<div class="MsoNormal">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">Provident Father, <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call the young adults
by name from different families, cultures, and pasts - each of us unique and
made in your image, blessed and challenged with the different gifts given to us
by you. <o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call us to be one. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call us to be perfect. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call us to be merciful. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call us to be holy. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">You call us to be your
adopted children. Lord, grant that, through the intercession of the Blessed
Virgin Mary, Mother of the Orphans, under whose mantle we find protection , we
remember that you said you will not leave us as orphans, but will be with us always . As ones who
dare to call you Father, light our
hearts on fire so that we may choose to say "yes" to your love with
our entire being and in turn share ourselves with your other children - our
brothers and sisters, especially those who are suffering. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">Grant that we remain united
with those who have come before us and those who will follow in our footsteps,
to proclaim your message of love in the name of your Crucified Son, who lives
and reigns with you in the unity of the Holy Spirit, one God, forever and ever.
<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-family: 'Palatino Linotype', serif; font-size: 12pt; line-height: 107%;">Amen.</span><span style="font-family: "Palatino Linotype","serif"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-8881282455160594642015-10-23T16:50:00.001-07:002015-10-23T16:50:21.452-07:00The Family continues to increase<div style="background-color: white; padding: 10px 0px 0px;">
<span style="color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif;"><span style="font-size: 12px; line-height: 18px;">https://larsaojeronimo.wordpress.com/2015/10/19/the-family-continues-to-increase/</span></span></div>
<div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding: 10px 0px 0px;">
In April, we were talking about a large number of new children entering our “Lar” after the initial “wave” of children the odd one still kept coming. The last one just came on May 31<sup>st</sup>, which was the Feast the Most Holy Trinity, and he is the third brother of two boys who had arrived the month before and who live in Lar. The next day, June 1<sup>st</sup>, we celebrated the International Day of Children, there are now three groups of three brothers who live here.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150930_102030-fedinho.jpg" style="color: #105cb6;"><img alt="Fedinho y Samito" class="size-medium wp-image-1158" height="300" src="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150930_102030-fedinho.jpg?w=218&h=300" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="218" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Some minutes after his arrival</div>
</div>
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When it seemed things had stabilized in terms of the number of children, a new child arrived unannounced on September 30. The helpless situation in which he was found led police to bring him to our center, no more documents that a letter explaining briefly the reasons for his admission and with nothing but a bag of cookies and the clothes he wore, probably given, partly, if not all, by the same family services of the Police. We welcome and hope he feels at home, while waiting for clarification of his family situation and see if there is a better option.</div>
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On Sunday, September 27<sup>th</sup>, we celebrated our patron, the Virgin Mary with the title of Mother of Orphans, we got a surprise: The dairy cow has given birth after months and months of waiting and hearing that she was pregnant or as they say here, “cheia” (full), and we had begun to doubt that she was full.</div>
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It is not the “son of the Moon” as the song of the now extinct Spanish band Mecano, but a son of “Cometa” (LUA- Moon in Portuguese) was the name given to the other dairy cow.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/img_20151015_150712-r.jpg" style="color: #105cb6;"><img alt="The cow " class="size-medium wp-image-1159" height="217" src="https://larsaojeronimo.files.wordpress.com/2015/10/img_20151015_150712-r.jpg?w=300&h=217" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="300" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
The cow “Cometa” with it´s calf “Treviso”</div>
</div>
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The name of the calf is Treviso, a name of an Italian city where our patron, St. Jerome Emiliani on the same day, (the 27th) but 504 years before, left a sign of his gratitude before an image of the Virgin for having escaped from castle where he was imprisoned.<br />That same Sunday, coinciding with our patron, there was also a great celebration in the parish, as 16 children received Baptism, together with another one, who made his First Communion. Congratulations to all and to those who prepared them. Thanks also to all those who helped make it was such a festive, participatory and organized ceremony.<br />The Sunday before, the celebrations were no less, as we celebrated St. Peter Claver,</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/12011170_424750904383401_1612797147245390814_n-r.jpg" style="color: #105cb6;"><img alt="Solemn Mass of St. Peter Claver" class="size-medium wp-image-1163" height="300" src="https://larsaojeronimo.files.wordpress.com/2015/10/12011170_424750904383401_1612797147245390814_n-r.jpg?w=271&h=300" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="271" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Solemn Mass of St. Peter Claver</div>
</div>
<div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding: 10px 0px 0px;">
patron of the parish, a Spanish Jesuit who in 1610, while still a novice, went Colombia where he wanted to be “always the servant of the black people” (aethiopum semper servus). We had a visit from the new pastor, who had recently taken possession of this parish and another, where he lives. We had solemn Mass celebration, food, and performances, including dance, in which the new pastor participated with art.</div>
<div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding: 10px 0px 0px;">
It would seem that celebrations also stimulate the cattle, for the night of October 4 saw the birth, by Moon light, of Paz (peace), the new calf of “Deolinda”.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/img_20151015_151106-r2.jpg" style="color: #105cb6;"><img alt="Mother and daughter" class="size-medium wp-image-1168" height="206" src="https://larsaojeronimo.files.wordpress.com/2015/10/img_20151015_151106-r2.jpg?w=300&h=206" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="300" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Mother and daughter</div>
</div>
<div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding: 10px 0px 0px;">
The name was chosen to commemorate the Peace Treaties signed in Rome that same day in 1992, which led to the end of the civil war in Mozambique. A date that is still celebrated throughout the whole country.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/11987181_423589417832883_7024473969523240520_n-futebol-1-r.jpg" style="color: #105cb6;"><img alt="Entrenamiento" class="size-medium wp-image-1160" height="205" src="https://larsaojeronimo.files.wordpress.com/2015/10/11987181_423589417832883_7024473969523240520_n-futebol-1-r.jpg?w=300&h=205" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="300" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Football training with coach</div>
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Another new feature of recent months is the “football school” which, although without official recognition, is being carried out in our Center, for both boys of Lar as well as youth from around the area, helped by some of the older kids in the Lar. All are welcome to participate The training sessions are all loaded with a good amount of physical exercise: jumping, running, sit-ups … that ends with what everyone likes the “big jogo”(big game) football match, with several rounds, as the number of students cannot be accommodated in just two teams.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150928_211054-explicacao-r.jpg" style="color: #105cb6;"><img alt="Apoyo escolar de portugués" class="size-medium wp-image-1166" height="184" src="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150928_211054-explicacao-r.jpg?w=300&h=184" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="300" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Tutoring the Portuguese language</div>
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Along with the work of sport, there is also an increase in individual work. Seeing the approaching end of the course, and the need to prepare well for the end of cycle exams, a new group has created for all those who, in addition to personal study and educational support during the day, want “something more”. Envisaged mainly for strengthening the core subjects: mathematics, Portuguese … are offered. It is a great success, and done at a time when they were normally resting or glued to the television. Also Congratulations to our new university student, Waite and our seminarian Abel. Win in the fight against the power of the television is not easy, but you are getting there day by day.</div>
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<a href="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150928_211303-abel-waite.jpg" style="color: #105cb6;"><img alt="Waite and Abel tutoring a class" class="size-medium wp-image-1170" height="150" src="https://larsaojeronimo.files.wordpress.com/2015/10/img_20150928_211303-abel-waite.jpg?w=300&h=150" style="background: rgb(255, 255, 255); border: 0px none; height: auto; margin: 0px; max-width: 98%; padding: 0px;" width="300" /></a><div class="wp-caption-text" style="font-size: 11px; line-height: 17px; padding: 0px 4px 5px;">
Waite and Abel tutoring a class</div>
</div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-33288618729750113622015-10-05T17:50:00.003-07:002015-10-05T17:50:54.892-07:00Somascan missions in Nigeria<div class="MsoNormal">
FATHER OF THE FATHERLESS</div>
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For five centuries the Somascan Fathers and Brothers have
carried out throughout the world Saint Jerome Emiliani’s legacy, “work,
devotion, and charity are the Foundation of our activity”. </div>
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OUR MISSION </div>
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The Somascan Fathers or “The Company of the Servants of the
Poor" was founded in 1534 when Jerome Emiliani called together his
collaborators and companions for a general assembly. This handful of laymen and
priests adopted an organized structure for the movement of religious and social
reform started by Jerome in 1529 in Venice. Their goal was to dedicate
themselves to the care, assistance, promotion of poor, orphans, abandoned youth.</div>
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WHAT WE DO</div>
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Serving the ORPHANS in WORK, DEVOTION, CHARITY</div>
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The Somascan Fathers and Brothers continue St. Jerome's
mission by: living in communities pursuing holiness by prayer and ministry to
the poor living in humility and kindness loving poverty and work praying to the
Crucified Jesus and Mary Mother of the Orphans being either priests or
brothers. Performing different ministries in the Church, such as: care of
orphans, disadvantaged and poor treatment of at-risk-youth rehabilitation of
drug addicts education pastoral care and spiritual guidance pastoral care of
minorities foreign missions youth formation. Working in: group homes treatment
and rehabilitation centers retreat houses schools youth centers parishes.</div>
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4 MAJOR ACTIVITIES IN NIGERIA</div>
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1. Giovanni Ferro Children Village: It is a village for
children where our fathers, with local families and volunteers welcome street
children who are abandoned and who have nothing. We are building a vocational
school, where children can learn a job.</div>
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2. Parish with an Elementary School (grade 1 to 6th)</div>
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3. Center of Promotion of the Women (young girls are at risk
for human traffic to Europe, the prostitution mafia is very active in that
south region); we offer a place, support, and job opportunities, teaching
trades, skills (bakery, tailoring, along with some basic accounting)</div>
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4. Education, formation of young seminarians to become a
priest. We have a house of formation where young men can discern their own
vocation to the priesthood and religious life.</div>
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FOR MORE INFORMATION</div>
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<span style="font-size: 16.0pt; mso-bidi-font-size: 11.0pt;">www.somascans.org/donate.htm<o:p></o:p></span></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-17261288837745362222015-09-25T10:00:00.001-07:002015-09-25T10:00:27.228-07:00The Evangelical Counsels Hidden in the Our Father<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: 12.0pt;">The Evangelical Counsels Hidden in the Our Father<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;">Freedom is the ability to live out the words of Christ
in His prayer commonly known as “The Our Father”. It is in the Our Father that
our earthly passage to complete eternal freedom is outlined. I honestly believe that the only way to be
completely free is the purposeful embracing of the evangelical counsels hidden
within Christ’ prayer. The evangelical counsels are: 1. Poverty 2. Chastity 3.
Obedience (obedience means “to listen”). <o:p></o:p></span></div>
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<span style="font-size: 12.0pt;">“Our
Father who is in heaven, hallowed be thy name.” (I love God and He is my all.)
“Thy kingdom come thy will be done on earth as it is in heaven”. (In heaven
there is no marriage as we know it on earth. In heaven we are like the angels
Matt. 22:30 this is the evangelical council: Chastity.) “Give us this day our
daily bread” (evangelical counsel: “Poverty” that is acknowledging that I am
fed by the hand of God daily. My air, my water, my rest, all are gifts from the
Father enough for this moment, enough for today. Also, the Eucharist, the bread
of life, is the resurrected food which sustains and nourishes the resurrected
life, the eternal life, within us John 6:53<a href="https://www.blogger.com/null" name="_GoBack"></a>.) “Forgive us our trespasses as we forgive
those who trespass against us”. (This speaks of the evangelical council:
“obedience”. In “obedience” I “listen” to Christ within myself and Christ
within all, even those who persecute me, I listen for any semblance and/or
resemblance to the spark of life within all known as Christ. It is in listening
that I preserve the source of this life with great care, carefully guarding the
harmonious unity first known in the beginning of all creation as the “Holy
Trinity”. ‘I (Christ) was formed long ages ago, at the very beginning, when the
world came to be’ (Proverbs 8:23). And, ‘In the beginning was the Word (Jesus),
and the Word was with God, and the Word was God’ John 1:1). And “lead us not
into temptation but deliver us from evil” (i.e. ‘the love of money is the root
of all evil’ 1 Tim 6:10 is further encouragement for embracing the evangelical
counsel “poverty”. I trust God not goods. I want to be completely free.) <o:p></o:p></span></div>
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<br />
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<span style="font-size: 12.0pt;">I heard that a Saint said in
regard to various prayers and formulas, “After the Our Father everything else
is a play on words.” <o:p></o:p></span></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-58374803185291009282015-07-13T13:03:00.001-07:002015-07-13T13:03:19.911-07:00<div align="center" class="MsoNormal" style="text-align: center;">
The Evangelization of
Those Discerning Their Vocation</div>
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According to recent CARA* reports
regarding vocation (and basically even common sense) it was discovered that
people become religious brothers, sisters, or priests because they meet those
who are already brothers, sisters, priests. Several decades ago there were more
religious and priests who evangelized in large part by their presence.
Discerners had a greater opportunity to see religious brothers and sisters and
priests in action preaching by the very example of their lives. However in this
recent revival of interest (in light of the fact that many have not been raised
with regular interaction with religious and priests) there is a need to
evangelize candidates as they discern by the vocation directors and other
community members and priests. </div>
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Some candidates believe that they
have arrived to all there is as far as being where they need to be spiritually,
they are unaware that we continue to transform (or continually convert) because
God is inexhaustible eternal love. The vow of "conversatio morum"
comes to mind, which is the vow of "continual conversion" meaning we
actively strive to turn away from the temporal as we learn to invest our minds,
our hearts, and our actions to that which is of eternal value. As we shed our
various temporal attachments we become ever-more immersed in the "Fruit of
the Spirit" i.e. kindness, gentleness patience, self-control. (Gal.
5:22-23). </div>
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Important point: Candidates do not always
realize that it is in “formation” that they will experience the instruction for
continual conversion through the charism of the founding fathers and mothers
(and/or ministerial priesthood). Candidates need to know they do not have to
immediately feel the fullness of their new identity as a religious brother or
sister or priest upon application and acceptance. The formation process is part
of the individual’s conversion process. The founding fathers and mothers
recognized, experienced, and articulated these specific paths, these precise
charisms, as trusted and true. The living waters of instruction (formation) on
navigating the specific graces of the various characteristics that make up each
charism will ultimately allow those being formed to minister effectively from
the well-spring of their spiritual growth. The candidates growing knowledge and
experience of the workings of their order’s charism (and/or ministerial
priesthood) will keep themselves and those to whom they minister safely in the
stream of “abundant life” (John 10:10). </div>
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">Part 1<a href="https://www.blogger.com/null" name="_GoBack"></a><o:p></o:p></span></div>
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I
write today to make clear the reality that vocation directors need to clearly
explain to discerners how their own vocation
aids them in “working out their own salvation” (Phil 2:12) so that the
candidate can follow and trust this way of more deeply living out the gospel. Discerners
need to know that as they grow in the love of Christ (through the charism of
religious life or the priesthood) they will aid others whom they will
ultimately serve with their salvation. In
this sense vocation directors are further evangelizing the candidate through their
testimony, that is to say, a detailed explanation as to how they are more
perfectly living out the gospel. Vocation inspiration will flourish as promised
as a result of the vocation directors clearly articulated testimony, “<span class="st">And they overcame him by the blood of the Lamb, and by the </span><em><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-theme-font: minor-latin;">word of their testimony</span></em><span class="st">; and they loved not their lives unto the death” (Rev. 12:11). Candidates
will then have a greater confidence in embracing this way as their very own. </span></div>
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All
true vocation assistance evangelizes, that is to say, it leads us to an
ever-expanding eternal freedom. Freedom from what? Freedom from the temporal
realm. What is the “temporal realm”? The temporal realm is made up of all
particles of fear of loss great and small and of every false notion regarding
the purpose of consumption and ownership. In actually like the “birds and the
flowers” we are held in God’s hand and though we are gifted with participation
in material harvests the only purpose of these harvests are the good of mankind
at large. I have heard that sometimes the thing people fear most is freedom.
What is freedom? Freedom is the ability to live out the words of Christ in His
prayer commonly known as “The Our Father”. It is in the Our Father that our
earthly passage to complete eternal freedom is outlined. I honestly believe that the only way to be
completely free is the purposeful embracing of the evangelical counsels. 1.
Poverty 2. Chastity 3. Obedience (obedience means “to listen”). </div>
<div class="MsoNormal">
“Our Father who is in heaven, hallowed be thy name.” I love
God and He is my all. “Thy kingdom come thy will be done on earth as it is in
heaven”. In heaven there is no marriage. In heaven we are like the angels Matt.
22:30 (this is the evangelical council: Chastity). “Give us this day our daily
bread” (evangelical counsel: “Poverty”) that is acknowledging that I am fed by
the hand of God daily. My air, my water, my rest, all are gifts from the Father
enough for this moment, enough for today.
“Forgive us our trespasses as we forgive those who trespass against us”.
(This speaks of the evangelical council: “obedience”.) In “obedience” I
“listen” to Christ within myself and Christ within all, even those who
persecute me, I listen for any semblance and/or resemblance to the spark of
life within all known as Christ. It is in listening that I preserve the source
of this life with great care, carefully guarding the harmonious unity first
known in the beginning of all creation as the “Holy Trinity”. “I (Christ) was
formed long ages ago, at the very beginning, when the world came to be”
(Proverbs 8:23). And, “In the beginning was the Word (Jesus), and the Word was
with God, and the Word was God” (John 1:1). And “lead us not into temptation
but deliver us from evil” i.e. “the love of money is the root of all evil”
(more on the evangelical counsel “poverty”). I trust God not goods. I want to
be completely free. (I heard that a Saint said in regard to various prayers and
formulas, “After the Our Father everything else is a play on words.”</div>
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In vocation discernment we answer
the question, “How free do you want to be?” St. Paul explains, “An unmarried
person is concerned about the Lord's affairs: their aim is to be devoted to the
Lord in both body and spirit. A married person is concerned about the affairs
of this world--how they can please their spouse. I am saying this for your own
good, not to restrict you, but that you may live in a right way in undivided
devotion to the Lord” (1 Cor. 7:33-35). However, if you cannot live a celibate
life because of your “passions are too strong” then it is “not a sin to marry”
(1 Cor. 7:36). The question now becomes, “If I can control my passions, if I
can live a fruitful celibate life in order to grow in perfection, what am I
waiting for?” </div>
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Important note regarding those
candidates who apply. Naturally, there has to be reciprocity (acceptance) from
a community or diocese validating that they are relatively sure that the
candidate has the grace for the vocation. In all vocations “reciprocity” is the
ultimate validating factor. "Every matter must be established by the
testimony of two or three witnesses” (2 Cor 13:1). (If overtime there is no reciprocity
from vocation directors potential candidates should consider other vocation
options that hold more promise according to their reality.) </div>
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">Part 2<o:p></o:p></span></div>
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A key point that discerners need
to be made aware of is that the vast majority of active discerners are seeking
community life be it in a religious community or within the comradery and
support of their fellow diocesan priests under the leadership of the bishop or
archbishop. </div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->1.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->We can do many things alone except live in
community. Even God lives in a community called the Holy Trinity. Jesus said,
When you see me you see the Father". We need others to see Christ in and
who may also experience Christ in us. We truly need this exercise of freedom from
self-absorption, the self-absorption that comes from spending too much time
alone. We need others whom we can love as our very selves. St. Benedict was not
at all keen on the hermit life, the singular life. He might allow a monk to
live a singular life only after having lived in community for several decades
but even then it was only allowed on a temporary basis. So living alone without
someone to exercise oneness, to experience the constant mirroring and echoing
of Christ one in the other, can be unfruitful for many. There may those called
to single-in-the-world permanently but the vast majority of discerners are
already living single in the world. They experience a type of spiritual
loneliness that causes them to keep searching for the amplification of heaven
on earth amidst community though many cannot articulate this yearning for peers
at first. (My use of the word “peers” does not mean those of one’s own age. I
am talking about persons in the sense of other athletes in the spiritual life
who have invested their time in training in order to “run the race to win” 1
Cor. 9:24.) Just as those who have never been baptized might not be able to
articulate their need for the freedom that commitment to Christ offers so also
discerners cannot always fully understand the wellspring that awaits them in
their vocation as they thirst for more of Christ. (I am saying it is up to
vocation directors and others who are spiritually experienced in the things of
eternal value to evangelize them regarding these truths.) Why do they thirst
still? How can discerners drink more deeply from the wellsprings of eternal
life that Christ extends? Answer: By understanding the fulfillment realized in
community because ultimately all of heaven is communal and Jesus asked that we
bring heaven here “thy kingdom come on earth as it is in heaven”.</div>
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<!--[if !supportLists]-->2.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Make no mistake marriage in itself is fulltime
ministry. A woman commits to the fulltime ministry of wife and mother at the
altar of Holy Matrimony likewise, a husband commits to fulltime ministry of husband
and father (1 Cor. 7:4). St. Paul says, and I believe with great seriousness
and literally, that a woman who marries needs to be concerned with pleasing her
husband and she deserves the commitment of the husband to be concerned with
pleasing her, that is to say to minister unceasingly as one tends to his or her
own body (1 Cor. 7:33). The spouse rightfully deserves this holy dedication and
in this love of wife, live of husband, as one’s own self they live out for all
to see the unity of the Holy Trinity. Holy Matrimony is a community, a domestic
church, but it is temporal. Jesus said, “Do not be in error. There is no
marriage in heaven” (Matt 22:30). In heaven we know our loved ones, those who
were closest to us, but our love is not greater of lesser than other persons in
the eternal kingdom of heaven. In marriage we practice with great persistence
the exercising of corporal mercy. However, the purpose of Holy Matrimony, as
with all vocations, is to “love one’s neighbor as oneself”. In this sense the agape
love, that is to say, the “eternal love of God” whereby all our the bride of
Christ and true friends with each other should be expanding out to mankind as a
result of the graces received in holy matrimony. There is no such thing as
building a small world of our own that is exclusive in terms of love and
charity whereby others are left unaided by the agape love exercise between the
couple now made one. In this sense, “those who have wives should live as if
they do not” (1 Cor. 7:29). In other words, love<i> all</i> as oneself, it is the true purpose of the strength and loving
support gained in the marriage to do so. Our spouse <i>aids</i> in our vocation of moving deeper in the eternal realm of our
Savior Jesus Christ but our spouse in themselves <i>are not</i> our saviors. At some future point we will be united to
Christ as His spouse (and the Church collectively as His Bride). </div>
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<!--[if !supportLists]-->3.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Once a single person (who has yet to marry) has
a vast experience of loving God in creation, loving God in neighbor to degree
that they experience others as true mothers, fathers, husbands . . . as in, “if you give up mother, father,
husband . . . I will give you back 100s” they may find that little by little
they lose their desire for the smaller domestic church that holy matrimony is.
I am speaking now to those who already experience the reality of everyone being
a sister, brother, for real as in “who is my mother, my brother, all who do the
will of the father.” When we close the door to a romantic element in our lives
the door to a unity of hearts with all human beings swings open wide (an
experience so real it can be quite surprising as we realize we are completely
united having now experienced a type of spiritual DNA with all persons as
fellow children of God). It can be difficult for many to shrink the experience
of unity with all persons into what can come to feel like a small container of
an exclusive relationship such as Holy Matrimony. Yet if we do decide to marry
know for sure we do not sin as St. Paul says. Just know that the agape love amidst
the couple and children should expand to all over time in a Spirit of great
hospitality not exclusivity. And it is for this reason that if a person feels
trapped or less free to serve God in any way as a result of their movement
toward marriage they should pause and rethink their direction. One’s true
vocation gives them the support and love to love others not to be alienated
from the reality that all are our brothers and sisters. </div>
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<!--[if !supportLists]-->4.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->But most of those who are called to marriage are
not contemplating religious life or the priesthood. Religious life and/or
priesthood has never appeared on their spiritual radar. Those called to
marriage know who they are and many would never, nor have they ever, seriously
considered religious life or the priesthood, though they might have toyed with
the idea as a fictitious notion of sorts. Those who have been given the special
grace of contemplating (of considering, of discerning) a religious vocation or
the priesthood should not underestimate the “pearl of great value” that they
have received. Buy the whole field, that is to say, don’t hinge on the parts
you don’t fully understand or which might not be perceived as totally
comfortable. In a field there are rocks, brambles, and the like. Want the
pearl? Buy the field. </div>
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<!--[if !supportLists]-->5.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Remaining single in the world permanently is an
option but it requires an ongoing ministerial commitment (a “plow to but one’s
hand to” Luke 9:62). If you decide to stay single, stay busy for our Lord.
Being single in the world is not being a perpetual bachelor or bachelorette who
does some good deeds on occasion. It is a lifelong commitment to this path of
grace and therefore our hearts are freely and willingly closed to all other
vocation options as we move forward. </div>
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</span><!--[endif]-->It is only by eating resurrected food, i.e.
Jesus in the Eucharist, that we are able to live the resurrected life now. “Oh
death where is thy sting”. Death has shrunken to complete insignificance for
those willing to be completely free. Did you notice when Jesus was resurrected
He made no mention of the suffering He endured. Jesus even seemed to be making
light of His wounds when He invited Thomas to put his hand in His side. Jesus’
demeanor shows no sense of shuttering concerning the temporal aspects of His
earthly horrific sufferings. Through Jesus’ death and resurrection we have
complete freedom from death. I remember the joke made by St. Lawrence during
his martyrdom who, when being grilled alive, humorously said, “It is time to
turn me over. I am done on this side”. St. Lawrence responded with casual
insignificance and light-hearted candor at the barbaric taking of his life (so
little was his joy in Christ affected).</div>
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<!--[if !supportLists]-->7.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Freedom is awesome. Don’t be afraid to be free.
Run with the herd (the team) of other spiritual Olympians living in community or
serving for the diocese as a priest, or marry if you wish. But know that for
most we cannot truly realize our spiritual athleticism alone. It is in seeing
the pace of the other runners, by experiencing their support (two are better
than one. If either of them fall the other is there to help them up”
Ecclesiastes 4:9-10. In community (be it religious life, priesthood, or holy
matrimony) we are more fully aware and more fully challenged, more fully
supported, to truly “run the race to win” (1 Cor. 9:24). </div>
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* Center for Applied Research of the Apostolate (from the
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Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-70403628786639670452015-07-12T17:04:00.001-07:002015-07-12T17:04:27.633-07:00<div class="separator" style="clear: both; text-align: center;">
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Señor, Dios Mio<br />
No tengo idea hacia dónde voy.<br />
No veo el camino que aún queda por delante.<br />
No puedo saber con certeza dónde termina.<br />
Ni siquiera me conozco a mí mismo<br />
y el hecho de que creo cumplir tu voluntad<br />
no significa que lo haga realmente.<br />
<br />
Pero creo que mi deseo de agradarte,<br />
sí te complace de verdad.<br />
Y espero tener ese deseo en todo lo que haga.<br />
<br />
Thomas MertonSomascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-16002942697422944452015-07-09T08:55:00.001-07:002015-07-09T08:55:10.900-07:00To the Most Rev. Brendan Cahill, Bishop-elect of Victoria, Texas.<br />
The Order of the Regular Clergy from Somasca, according to its old tradition, spiritually associates those people who are close to it, to its life and mission. Therefore, I associate you and join you in spiritualibus to our Order, as I pray God to make your to share in all of our spiritual treasures.<br />
Father Franco Moscone, Superior General.<br />
Rome, Italy, June 07, 2015<br />
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<br />Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-70317920636573392832015-04-11T21:21:00.000-07:002015-04-11T21:21:04.074-07:00Suggestions for an Interior Life and Spiritual Progress (Monita,#355)<h3 class="post-title entry-title" itemprop="name" style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 18px; font-stretch: normal; font-weight: normal; margin: 0px; position: relative;">
Suggestions for an Interior Life and Spiritual Progress (Monita,#355)</h3>
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<i>The Glory of God, Our Salvation
and Our Brothers’<o:p></o:p></i></div>
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355. In
everything we think, say, or do, either in private or in public, even in the
smallest things, we are always to take sight of the glory of God and the
spiritual usefulness both of ourselves and our neighbor.</div>
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Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-3246628926900173712015-04-03T19:25:00.001-07:002015-04-03T19:25:25.307-07:002015 04 02 14 54 52<iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/f0VovJLuwao" width="480"></iframe>Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-56711801418999280962015-03-19T20:04:00.002-07:002015-03-19T20:04:22.286-07:00Suggestions for an Interior Life and Spiritual Progress (Monita,#354)<div class="MsoNormal">
Returning Love with
Love</div>
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354. Let us keep in mind that the Lord has called
us from the land of Egypt, that is the world, to a land that exudes milk and
honey, that is the Congregation, to be a holy nation, a chosen and favored
people, in whose midst He is delighted to dwell. Therefore, at once let us do away with what
may displease His eyes. Love needs to be
returned with love and, as long as we love God, all the rest is to be held as
nothing.<o:p></o:p></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-60432622174620547932015-03-15T06:51:00.001-07:002015-03-15T06:51:11.120-07:00Reasons of the Proposed Suggestions (Monita #353) <div class="MsoNormal">
353. <span lang="IT">All of us who have
joined the militia of the Somascan Congregation, from the very beginning have
set for ourselves this goal: to uproot the shortcomings which disfigure and
deface one’s soul; to avoid the occasions of sin which in the world occur so
numerous at every step; and to ascend through the steps of virtues to the apex
of perfection. </span>We must keep this end before our spirit in such
a way that we will never take away our interior eyes from it. In this way, full of solicitude to obtain it,
we will welcome what is offered as a valid aid in our Constitutions. Therefore, here are the main suggestions for
the development of an interior life.
Those who are eager for spiritual growth will welcome them as commands
of the Lord and will observe them diligently.<o:p></o:p></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-33398512620207655552015-03-05T12:29:00.003-08:002015-03-05T12:29:37.335-08:00Saint Jerome Emiliani by Piazzetta Giovanni Battista - New York Robert Simon Fine Art<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5tLHgvdpzW9hp3KvnHKQZeiUsFWkar0hNxruhVkovx0Z_a7AKbK2xvSc5yxxTrhNlW92fpjazI_JKrs3nMmNu5IoIOPxGh2OH72h13ESxSCK_mEA8c29uH6p5Yubu-F88d8NzyO5R478/s1600/Piazzetta_sbg.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5tLHgvdpzW9hp3KvnHKQZeiUsFWkar0hNxruhVkovx0Z_a7AKbK2xvSc5yxxTrhNlW92fpjazI_JKrs3nMmNu5IoIOPxGh2OH72h13ESxSCK_mEA8c29uH6p5Yubu-F88d8NzyO5R478/s1600/Piazzetta_sbg.jpg" height="320" width="241" /></a></div>
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<strong>Giovanni Battista Piazzetta </strong>(Venice, 1682 - 1754)<br /><em>San Girolamo Miani</em><br />Oil on canvas<br />16 1/4 x 12 1/4 inches (41.3 x 31.1 cm.)</div>
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<a class="smalllink" href="http://www.robertsimon.com/works/Piazzetta_sbg.jpg" style="color: #990000; font-size: 12px; line-height: 15px; text-decoration: none;">larger view</a></div>
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<strong>Provenance:</strong><br />Sale, Christie’s East, New York, Nov. 3, 1999, lot 213 (as Giovanni Battista Piazzetta: Saint Jerome Emiliani);</div>
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Collection Charles Blakiston Ashburner, Montross, Virginia, 1999-2010.</div>
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<strong>Literature:</strong><br />Adriano Mariuz and Rodolfo Pallucchini, <em>L’opera complete del Piazzetta</em>, Milan 1982, no. 204 as a lost painting known from the engraving of Antonio Baratti</div>
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Maria Agnese Chiari Moretto Wiel, ed. <em>L’eredita di Piazzetta; Volti e figure nell’incisione del Settecento</em>, exh. cat., Venice: Palazzo Ducale, 1996, p. 68, no. 135, for the Baratti engraving after the lost painting by Piazzetta</div>
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Engraved by Antonio Baratti, 1769 (IGM 191, 191a)<br />Engraved by Marco Pitteri (IGM 189)<br />Engraved by Pietro Perfetti (IGM 189a)<br />Engraved by Giovanni Petrini (IGM 190a)<a href="http://www.robertsimon.com/works_html/piazzetta.html#_edn1" name="_ednref1" style="color: #990000; text-decoration: none;" title=""></a></div>
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Piazzetta's half-length paintings of saints are among his most memorable works. They are at once moving devotional images and probing character studies depicting a variety of physical types of different ages. Seen as a group (as when reviewing Pitteri's engravings after them) they are readily, almost defiantly distinguishable one from the other but identifiable only through the inclusion of an emblem appropriate the subject - here the crucifix resting atop the ball and shackle, associated with the Venetian saint Girolamo Miani. George Know was the first to identify the present painting as Piazzetta's lost depcition of the saint (who was also known as San Girolamo or St. Jerome Emiliani) --a work previously known from engravings by Antonio Baratti, Marco Pitteri, Pietro Perfetti and Giovanni Petrini*. The subject, Girolamo Miani (1481-1537), was a Venetian senator, celebrated for his many acts of charity. These were focused on the poor, the sick, on "fallen women," and orphans. In 1532 he founded a religious order, the "Company of the Servants of the Poor," later officially designated the "Clerici regulares S. Majoli Papiae congregationis Somaschae" (today generally known as Somaschi or Somascan Fathers) after its seat at Somasca on the shores of Lake Como.When young, Girolamo joined the Venetian army and was taken prisoner while defending Castelnuovo against the forces of the League of Cambrai. He was miraculously liberated from captivity - an event alluded to by the ball and shackle upon which the crucifix that is the object of the saint's devotion rests. Girolamo Miani was canonized by Pope Clement XIII in 1767 and it is reasonable to supposed that the present painting was executed at that time, or shortly after. Baratti's engraving of the painting is dated 1769. A poor copy of the painting is in the Collegio della Maddalena, Genoa (IGM 188).</div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-49929226959653897752015-03-05T08:36:00.001-08:002015-03-05T08:39:06.072-08:00Presentation of Mary into the Temple Painting by Tiziano Vecellio.<br />
This painting was made between 1534 and 1538 for the Galleria della Accademia, Venice, Italy where it is currently located. When Tiziano made this big painting (345x775 cm) in Venice, who else but St.Jerome was portrayed in the very left of the painting, asking for some donation along with a little child, maybe an orphan? St.Jerome was a noble man, who began in Venice a very well known works for charities for orphans and needy youth. Around the time when Tiziano painted this artwork, St.Jerome was well known by all in Venice. Tiziano had his studio near one of those orphanages (San Rocco). It is with some certainty that the man on the left is St. Jerome Emiliani. St.Jerome died in 1537.<br />
For an image with good resolution go to:<br />
<a href="http://blistar.net/images/photos/4b23db0d5dc853cab09c870907c19f40.jpg">high resolution image</a><br />
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<br />Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0tag:blogger.com,1999:blog-2859265821348923916.post-86087035012574059232015-03-01T09:06:00.000-08:002015-03-01T09:06:46.433-08:00Oldest emblem of the Somascan Fathers<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJYIktjoVCpcvWtUTUd3htTtvhftn6BYh0NFARFkRHGLOvabI1eXHXH2UiqJ7ZQ1OpyGYIU8gxZG8mWTtUwzyksv9zdzSVg23PsVxrSEwmj7I206B7NBElOyLjKM1dqGa_egIyU39FgsA/s1600/Onus1618.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJYIktjoVCpcvWtUTUd3htTtvhftn6BYh0NFARFkRHGLOvabI1eXHXH2UiqJ7ZQ1OpyGYIU8gxZG8mWTtUwzyksv9zdzSVg23PsVxrSEwmj7I206B7NBElOyLjKM1dqGa_egIyU39FgsA/s1600/Onus1618.JPG" height="320" width="224" /></a></div>
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<span style="font-family: Verdana, sans-serif;">"Onus Meum Leve" and "Jesus carrying the cross" was chosen during the General Chapter of 1610 AD as the official coat of arm, or emblem for the "<b><span style="background-color: white; color: #545454; line-height: 18.2000007629395px;">Ordo Clericorum Regularium a Somascha</span>".</b><br />This image taken from a book of 1618 AD is the oldest emblem of the Order of St.Jerome.</span>Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com1tag:blogger.com,1999:blog-2859265821348923916.post-17581655053952555832015-02-28T14:26:00.003-08:002015-02-28T14:26:49.864-08:00"OUR PRAYER"<div class="MsoNormal" style="mso-outline-level: 1; tab-stops: 261.0pt; text-align: justify;">
"OUR PRAYER"</div>
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In the name of the Father and of the Son and of the Holy Spirit. Amen</div>
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<i>Our Father. Hail Mary. Creed. Hail, Holy
Queen.<o:p></o:p></i></div>
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Our dear
Father, Lord Jesus Christ, because of your infinite goodness we ask you to
restore the Christian people to the sanctity of life of the time of the
Apostles.</div>
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Hear us, O
Lord, because you are kind and merciful. In your compassion, look upon us. Lord
Jesus Christ, Son of the living God, have mercy on us (<i>repeat 3 times</i>).</div>
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May the power
of God the Father, the wisdom of His Son, and the strength of the Holy Spirit
and the glorious Virgin Mary guide and protect me on the journey toward peace,
love, and prosperity. Also, may the Angel Raphael, who assisted Tobias, be
always with me everywhere I am and go. My dear Jesus, my dear Jesus, my dear
Jesus, my love and my God, I trust in you so that I never be disappointed.</div>
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<i>(The invitation to pray for a true trust in
the Lord follows)<o:p></o:p></i></div>
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Let us put our
trust in our good Lord and let us have true hope in Him alone because those who
hope in Him will never be disappointed but will be firmly established upon
solid rock. In order to obtain such a holy grace, we invoke the Mother of
Graces by saying: <i>Hail Mary.<o:p></o:p></i></div>
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Let us again
thank our Lord, God and heavenly Father, for all the gifts and graces He has
bestowed and continues to bestow on us. Let us pray that in the future He may
help us in all our spiritual and material needs: <i>Our Father.<o:p></o:p></i></div>
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Let us again
invoke the Blessed Virgin that she may pray to her delightful Son for all of
us, so that he may make us humble and meek of heart, bring us to love His
divine Majesty above all things, and our neighbor as ourselves, that He may
uproot our vices, increase our virtues, and give us His holy peace: <i>Hail Mary.<o:p></o:p></i></div>
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May God grant
you peace <i>(people may exchange a sign of
peace).<o:p></o:p></i></div>
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Let us also
pray to God for His most perfect Church in heaven, that is, for the Blessed, so
that their joy may grow; for the perfect Church on earth, that is, for those
who are in His grace, so that He may increase their virtues and grace, and
preserve them in the observance of His commandments; for the imperfect Church,
that is, the sinners, so that He may grant them conversion of life and
remission of sins; for the atoning Church, so that He may free them from
torments and grant them eternal glory; for those who will become His Church,
that is, those who are unbelievers now but to whom in the future He may grant
the light of faith.</div>
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<i>After saying an “Our Father” and a “Hail
Mary,” in our hearts let us ask the Lord for the things mentioned above.<o:p></o:p></i></div>
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Then an “Hail
Mary” for Monsignor Cardinal Of <st1:place w:st="on">Chieti</st1:place>
and for Father Cajetan and his Congregation, for the Capuchin Fathers, For
Father Paul and his Companions, for Mother Andrea and Mother Archangela and
Sister Bonaventura, for Madonna Elisabetta Capello, and Madonna Cecilia. Then
an “Hail Mary” for all our Fathers who are present and absent and are about to
join us in these holy works; for all the stewards and all the brothers who are
entrusted in their service, so that the Lord may grant them perfect charity,
deep humility, and patience because of the love for His Majesty. Then for all
the benefactors of all our works, for the procurators, the bursars, the
spenders, and for those who provide these works with help, advice, and favors: <i>Hail Mary.</i></div>
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Then for ….</div>
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Then for those
who rely on our prayers, for those who pray to God for us and those to whom we
owe prayers, for our friends and enemies and for the deceased faithful,
especially our parents, brothers and sisters, and especially for our father
Jerome and all the other brothers of the Company and all the deceased of these
pious works: <i>Hail Mary.<o:p></o:p></i></div>
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Then let us
raise our mind to God and pray that because of His mercy He may hear our
prayers, make up for our mistakes because He is the beginning, means, end, and
fulfillment of every good.</div>
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<i>Pray in this way or in others as the Lord
may inspire you.<o:p></o:p></i></div>
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<i>Then, we may continue to pray mentally for
the space of a “Miserere.” Them we may continue:<o:p></o:p></i></div>
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Let all of us
be humbled before our heavenly Father as prodigal sons who have squandered
every spiritual and material good by living badly. Therefore, let us ask for
His mercy by saying: Mercy, grant us your mercy, Son of the living God. O God,
help me, a sinner. In the name of the Father and of the Son and of the Holy
Spirit. Amen.</div>
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<i>Then the priest says a prayer as the Lord
may inspire. At the end, we shall say three “Our Fathers” and three “hail
Mary,” very softly, with arms crossed, by praying in memory of the three nails
by which He wanted to be crucified, so that He may grant us the grace of
despising this world and ourselves.<o:p></o:p></i></div>
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And let us pray
for the Church so that She may return to the early condition of <st1:place w:st="on"><st1:placename w:st="on">Holy</st1:placename> <st1:placetype w:st="on">Church</st1:placetype></st1:place>,
and so that peace and harmony may return among the Christian leaders, and
united in holy peace, they may march against the infidels and heretics in order
to convert them and lead them under the yoke of the holy Catholic Church.</div>
<br />
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<i>Then we shall say an “Our Father” and a
“Hail Mary” in secret for the glory of all Saints, all the angels, archangels,
especially those who guard us, so that they may protect us from any temptations
of the world, flesh, and evil; so that they may present our lukewarm prayers to
our Lord God and beseech Him to bear with us and spare us from every backbiting
and rash judgment, and lead us in truth on His holy way.<o:p></o:p></i></div>
Somascan Fathershttp://www.blogger.com/profile/09346932175420937662noreply@blogger.com0