- Monday, 02 May 2011 10:44
The newly elected Abbot General of the Order of Cistercians, Abbot Mauro-Giuseppi Lepori, OCist, has been a part of the lay ecclesial Movement, Communion and Liberation for many years.
In the February issue of Traces, Abbot Mauro was interviewed by Davide Perillo in an article titled, “Called to Live for Him.” Here Abbot Mauro talks about his election as Abbot General of the Order of Cistercians, his vocation, Jesus Christ, community life, individualism life within the Movement of Communion and Liberation, St Benedict, and more. I recommend the article.
- Monday, 11 April 2011 06:30
The pope’s household –the Pope’s family– gets a fourth assistant with Rossella Teragnoli. She joins three other Memores Domini women, Loredana, Carmela and Cristina.
Rossella Tereganoli comes from Soresina in the Italian Province of Cremona. She will take up the duties formerly done by the late Manuela Camagni
who died in November as the result of a car accident.
is the consecrated lay group of men and women who live a life of virginity, obedience and poverty living in community and active in the world. Memores Domini is not a religious order but a new way of total dedication to God. The Memores are part of Communion and Liberation.
But the Pope doesn’t only work with the Memores Domini but he also is assisted by Birgit, a consecrated lay woman who belongs to the Schoenstatt movement.
More detail on the papal household is found here
. If you are interested, the Pope answers Peter Seewald’s question about his life in the Apostolic Palace in his recent interview, Light of the World
- Friday, 01 April 2011 10:33
The transcript for the talk on whether a scientist can be a believer that was given at a lecture hosted by the New York Encounter in January has just been released by the Crossroads Cultural Center. Faith and reason is being explored here. It is a great question to ask if a believer in Christ –or perhaps a Jew or Muslim adherent– can be credible, true to his or her being given a certain intellectual formation. Does belief in God forfeit our true search for the Divine? Monsignor Lorenzo Albacete’s portion of the discussion is the most interesting to me and it is noted below (emphasis mine). A believer sometime has to work overtime to convince him or herself that faith and science are compatible. The other day my attention was drawn to what a little girl said about Lent: her view of life and the simplicity by which we have to look everything realizing that we don’t make ourselves; everything is given. Albacete answers the question of the compatibility of faith and science: The answer, I propose, is not only yes he can, but, in fact, it is faith that will sustain his or her passion for investigating nature, and prevent the process itself and its results from becoming enslaved to political, economic, and religious ideology.Let me know what you think.
In such a case, is awe, wonder, and joy at scientific
discoveries possible? When I was thinking about this, a friend sent me the text
of a speech given by Msgr. Luigi Giussani about the “love of being” that is
remarkably appropriate to this reflection. Giussani’s argument is that the truth of Christianity can be
verified by a proper consideration of the evidence for it. Evidence, he says,
is the correct word, even if the evidence for the Christian claim is given to
us through signs. Signs are things that can be touched, seen, and experienced. The Apostles had Jesus in front of them and this presence was a sign of His
victory over death, and therefore of His mysterious identity. But what about
us? What happens with the passage of time? What signs are there for us as
evidence of the truth of the Christian claim, of the reasonableness of the
The interpretation of the signs available to us engages our
liberty, he says. In this drama, our liberty is a manifestation of our love for
being. Without this love for being we are not truly free and we will never
grasp the evidence of the signs given to us. At this point, as an example of
this love for being, Giussani invokes the Magi.
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- Monday, 14 March 2011 08:10
I always look for evidence –that is, I am looking for light on a situation that may not be very clear for me– i.e., for the reality, the truth and beauty of a vigorous Catholic life by seeing if people are willing to live the Gospel. We do our best given the graces we’ve received and our own open hearts. I find myself in need to know that others belief that that the promises (and extraordinary claims) of Christ are true and are lived. Novel, right? Not really. We Catholics have been concerned for the welfare of others since the time Jesus and because our Christianity has its roots in Judaism, even before Jesus. Just read the Old Testament and dig into the narrative there. But it is Jesus gives a new lens by which to see life and to live differently today by the fact of the Paschal Mystery (His life, death, resurrection and ascension).
When one follows the lay ecclesial movement of Communion and Liberation (CL) you quickly find out that you belong to a group of friends larger than oneself and that we aim to care for the needs (the faith, education, culture, social assistance) of others. The idea is rooted in what we read int he Acts of the Apostles and various letters of Saint Paul. Our doing good is not just another forum of activism. It is based on the Savior’s life and example.
Here are two points made by Father Julián Carrón, President of the Fraternity of Communion and Liberation and the successor of Father Luigi Giussani, to flesh out these two wings of our companionship –either as Catholics who live their life only in the parish, and for those who belong to a group like CL.
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