Paul Zalonski – Page 580

Communion and Liberation’s School of Community

Communion and Liberation (CL), an ecclesial lay movement founded in Italy in 1954 by Msgr. Luigi Giussani, is currently present in 80 countries throughout the world and 100 cities in the United States. The name of the movement, Communion and Liberation, expresses the certainty that communion with Christ brings liberation of the human person.

The essence of the CL charism is twofold: 1) the proclamation that God became Man and the affirmation that this man, Jesus of Nazareth, who died and rose again, is a present reality whose visible sign is communion – that is to say, the unity of a people led by the vicar of Christ – and 2) the awareness that it is only in Jesus Christ that the deepest needs of the human heart are fulfilled. CL’s mission is thus the education of its members toward Christian maturity and collaboration in the mission of the Church in all spheres of contemporary life.

Besides the invitation to prayer and regular practice of the sacraments, Communion and Liberation invites everyone to a weekly catechetical gesture called “School of Community.” School of Community aims at being a true school which, through the reading and discussion of texts, shapes in

its participants a clearer understanding of the nature of the Christian fact. The assigned texts come from the teachings of the Church or Msgr. Giussani’s writings. We are currently studying Is it Possible to Live this Way?: Faith by Msgr. Luigi Giussani in School of Community and we are studying Pope Benedict XVI’s encyclical Spe Salvi as part of our personal work.

There is more to the School of Community?

Presence that Moves: The constitutive factors of the School of Community

The beginning of an experience is the encounter with a human reality that is different. A School of Community that is detached from this would be an ideology or an abstraction.

In the School of Community, certainly we must talk about life, but in the light of the new experience that we have encountered. Otherwise we talk of life as we conceive it, how we feel about it, how it makes us react in natural terms, and in any case following a criterion that is not belonging. The School of Community is the main instrument of the new life, of the new way of pursuing the aim of the new “I”(i.e., a new understanding of who I am as God sees me).

The Leader

Everything depends on the one who leads the School of Community. If the one who leads is a presence, then intelligence and affectivity are moved in a different way. It’s the novelty that leads. If he gives a lesson, then he is not a presence, he doesn’t move. At best what he moves is a dialectic, a discussion, a series of thoughts. The following morning all of that line of thoughts is irrelevant to life.

The sign that the School of Community is led is that you come away from it changed.

The School of Community must be a development of the encounter. In it the whole life of the Movement is continually taken up again and surpassed.

Without existentiality (the link between the word and the reality of life) there is no School of Community. Only with this link is it the expression of an experience. If it doesn’t bring you to notice something that must change and, therefore, to desire to bring about this change, it is not School of Community.

How is the School of Community Done?

As prayer. Since the School of Community must reassume the phenomenon of the Movement in its development, remember that there is no search for the truth about Destiny without prayer. So the meeting must begin with prayer.

We need to pray during the meeting, as an attitude of the mind in the one asks questions and in the one who answers-an attitude of humility, happy and sure of what it brings. Prayer becomes the discovery of the need for the sacraments, in which the initial event once again becomes a presence.

How is the School of Community Organized?

Ø First of all it is a school-a place and a method in which you learn.

Ø Learning means increasing your awareness of reality.

Ø Learning implies understanding the text and what it means, that is to say in its relationship to reality and in the reasons that it gives for making us understand how it is linked with reality.

Inevitably in order to understand you need to repeat (ripetere = petere ad = tending toward) to increase your attention. Repeating with attention is the same thing as seeing. When is it that you understand? In so far as you feel that the words you read and hear correspond with what you live.

In this way, reality, in so far as you face up to it, becomes an epiphany, a revelation of your awareness of belonging.

Four Points To Work On

An intelligent reading of the text, attentive to the way it relates to things, to the judgments it generates, to the reasons it gives.

Communication of your experience (everything can be brought in), in comparison with the text.

A culture that develops. Your motivations and criteria must spring up from within the nature of the experience and not from outside. The more you penetrate into the event that has made us grow, and the more you follow, the more intelligent you become.

The synthesis made by the leader. He communicates how his experience has developed during the event that is the School of Community.

The Communicative Result

The School of Community conceived and lived in this way gives rise to an affective impulse to communicate that has three aspects:

Witness and mission;
Attention to people’s needs, charity that expresses itself in an organic consistency of works;
Culture: the affective impulse to communicate inspires creativity, progress in judgment, logical discoveries, with all the necessary instruments that spring from these.

See more at www.clonline.us

No tiring of the Bible

Biblical commentaries:

Opening locked gates we didn’t know existed!

By Sister Genevieve Glen, OSB

Take out your Bible. Look at it. It’s not really so big, is it? You could read a bestseller that size during a week at the beach. Yet Jews and Christians have spent centuries studying and pondering the books that make up this one “book,” and still they discover new questions, new insights, new information.

God, being tricky, has given us a book full of open doors, mysterious holes and sudden surprises to keep us wondering, searching and asking.

There is no tiring of the Bible — unless we just skim across the surface.

The most common excuse for empty skimming is, “I don’t get it.” The Bible is not like the morning paper or your favorite cookbook or the latest tech manual. All those come from today’s world, speak today’s language and provide information you can grasp quickly.

The Bible comes from faraway places; it was written in Greek and Hebrew, and not even modern Greek and Hebrew; the ink dried centuries ago. Yet, because it is God’s word to us, it speaks to us even when we just sit down and read it attentively as part of the conversation with God we call prayer.

However, it says a great deal more to us if we make use of the maps left by other explorers, those who have spent a lifetime studying the intricacies of old manuscripts, the subtleties of the original languages, the literary, religious and cultural world that produced the various books of the Bibles. Their commentaries open up locked gates we didn’t even know existed.

Commentaries come in all shapes and sizes. Among the most interesting are commentaries that shed light on the cultures of the Bible.

Did you know, for example, that salt was used as a fire starter in Jesus’ day? When Jesus shows concern about salt that has lost its zing, he isn’t talking only about flavor but about the failure of old, tired salt to light the fire that makes us the “light of the world” — because, of course, fire from the sun, lamps or hearths was the only source of light in Jesus’ day.

It’s no surprise then that Jesus speaks of salt and light in the same Gospel passage (see John A. Pilch’s Cultural Dictionary of the Bible, Liturgical Press, 1999). Pilch’s fascinating books are only one example of the richness students of the history of culture can provide for us.

More demanding commentaries shed light on details of the historical or literal meaning of biblical texts so that we can get a firm grip on what the text actually says and sometimes on what the human author seems to have meant.

The late Sulpician Father Raymond Brown left us a magisterial commentary of this kind in The Death of the Messiah (Doubleday, 1994). After reading his account of the many possible meanings of the “cup” Jesus asks the Father to take away (Mark 14:36), you could spend all of Lent thinking about your answer to Jesus’ question, “Can you drink the cup that I am going to drink?” (Matthew 20:22).

Other commentaries explore what Christian tradition calls the “spiritual” meaning of biblical texts. These books, some as ancient as the first Christian centuries, some as recent as last week, are really extended homilies. They seek to connect the biblical texts with our spiritual growth and decisions in the midst of everyday life.

If you’ve ever been in love, read the fifth-century Sermon 147 “On the Incarnation” by St. Peter Chrysologus for an eye-opening reflection on Moses’ plea (Exodus 33:18) to see God’s “glory” (The Fathers of the Church, Vol. 17, 1953).

The word “disciple” means “learner.” To be faithful disciples, we must become lifelong learners of the Bible — and we are rich in teachers!

Benedictine Sister Genevieve Glen is a nun at the Abbey of Saint Walburga,
Virginia Dale, Colorado. She is a frequent contributor and assisting editor of Magnificat. This article appeared 4 February 2008. Copyright (c) 2008 Catholic News Service/U.S Conference of Catholic Bishops.

1 Minute Monk, so listen carefully

Do you have a minute? Do you know how to live rightly? Do you want to know how to live as God wants us to live? Do you have a monk to help you with finding your way through
life? I do. There’s a monk who will help you in your search for God: One Minute Monk.

The search for meaning and substance in one’s life is perennial. Seeking God, quaerere Deum, is the first mark of the Rule of Saint Benedict: does the person truly seek God? Hence you might say that a basic impulse for those wanting to be monks and nuns, or as oblates and average people, is the desire of God. Pope Benedict spoke of the life of the monks and nuns in a speech he gave at the Collège des Bernardins: Meeting with representatives from the world of culture, 12 September 2008:

Amid the confusion of the times, in which nothing seemed permanent, they wanted to do the essential – to make an effort to find what was perennially valid and lasting, life itself. They were searching for God. They wanted to go from the inessential to the essential, to the only truly important and reliable thing there is. It is sometimes said that they were “eschatologically” oriented. But this is not to be understood in a temporal sense, as if they were looking ahead to the end of the world or to their own death, but in an existential sense: they were seeking the definitive behind the provisional. Quaerere Deum: because they were Christians, this was not an expedition into a trackless wilderness, a search leading them into total darkness. God himself had provided signposts, indeed he had marked out a path which was theirs to find and to follow. This path was his word, which had been disclosed to men in the books of the sacred Scriptures. Thus, by inner necessity, the search for God demands a culture of the word or – as [Benedictine Father] Jean Leclercq put it: eschatology and grammar are intimately connected with one another in Western monasticism (cf. The Love of Learning and the Desire for God). The longing for God, the desire for God, includes the love of learning, love of the word, exploration of all its dimensions. Because in the biblical word God comes towards us and we towards him, we must learn to penetrate the secret of language, to understand it in its construction and in the manner of its expression. Thus it is through the search for God that the secular sciences take on their importance, sciences which show us the path towards language. Because the search for God required the culture of the word, it was appropriate that the monastery should have a library, pointing out pathways to the word. It was also appropriate to have a school, in which these pathways could be opened up. Benedict calls the monastery a dominici servitii schola. The monastery serves eruditio, the formation and education of man – a formation whose ultimate aim is that man should learn how to serve God. But it also includes the formation of reason – education – through which man learns to perceive, in the midst of words, the Word itself.

Abbot Placid is hosting One Minute Monk as a way to help us seek God and to live rightly. Abbot Placid is the religious superior of the monks at Belmont Abbey and Chancellor of Belmont Abbey College is presenting concrete ways for us to seek God by using technology to make the Rule of Saint Benedict accessible. He’s showing us the “signposts” for the path to God and for good living that Pope Benedict says God has already given to us. The Rule of Saint Benedict is timeless because its proposal corresponds to desires of our heart and One Minute Monk will help you understand these desires.

To order a copy of the Rule of Saint Benedict visit this link.

In the Catholic press…

Our Lady of the Rosary

The feast of Our Lady of the Rosary has been observed by the universal Church since 1716 when Pope Clement XI extended its observance, but the feast was in many respects a local feast since 1213 by some accounts. Regardless, we should take care to pray this feast because of the theology and beauty of Christ and the great Mother of God.

The Directory on Popular Piety and the Liturgy says of the rosary: “Given the close relationship between Christ and Our Lady, the rosary can always be of assistance in giving prayer a Christological orientation, since it contains meditation of the Incarnation and the Redemption.” In another place it says: “The Rosary, or Psalter of the Blessed Virgin Mary, is one of the most excellent prayers to the Mother of God. Thus, ‘the Roman Pontiffs have repeatedly exhorted the faithful to the frequent recitation of this biblically inspired prayer which is centered on contemplation of the salvific events of Christ’s life, and their close association with the his Virgin Mother. The value and efficacy of this prayer have often been attested by saintly Bishops and those advanced in holiness of life.'”

And so we pray the Litany of Loreto and the Rosary today for the intentions of the New Evangelization and a greater awareness of our Christ’s work of salvation.

Litany of Loreto

V. Lord, have mercy.
R. Christ have mercy.

V. Lord have mercy. Christ hear us.
R. Christ graciously hear us.

God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Spirit, have mercy on us.

Holy Trinity, one God, have mercy on us.

Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of Virgins, [etc.]

Mother of Christ,
Mother of divine grace,
Mother most pure,
Mother most chaste,
Mother inviolate,
Mother undefiled,
Mother most amiable,
Mother most admirable,
Mother of good Counsel,
Mother of our Creator,
Mother of our Savior,
Virgin most prudent,

Virgin most venerable,
Virgin most renowned,
Virgin most powerful,
Virgin most merciful,
Virgin most faithful,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honor,
Singular vessel of devotion,
Mystical rose,
Tower of David,
Tower of ivory,
House of gold,
Ark of the covenant,
Gate of heaven,
Morning star,
Health of the sick,
Refuge of sinners,
Comforter of the afflicted,
Help of Christians,
Queen of Angels,
Queen of Patriarchs,
Queen of Prophets,
Queen of Apostles,
Queen of Martyrs,
Queen of Confessors,
Queen of Virgins,
Queen of all Saints,
Queen conceived without original sin,
Queen assumed into heaven,
Queen of the most holy Rosary,
Queen of peace,

V. Lamb of God, Who takest away the sins of the world,
R. Spare us, O Lord.

V. Lamb of God, Who takest away the sins of the world,
R. Graciously hear us, O Lord.

V. Lamb of God, Who takest away the sins of the world,
Have mercy on us.

V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.

Let us pray. Grant, we beseech Thee, O Lord God, that we thy servants may enjoy perpetual health of mind and body, and by the glorious intercession of blessed Mary, ever Virgin, may we be freed from present sorrow, and rejoice in eternal happiness. Through Christ our Lord. R. Amen.

Saint Bruno

Let all mortal flesh keep silence,
And with fear and trembling stand;
Ponder nothing earthly minded,
For with blessing in His hand,
Christ our God to earth descendeth,
Our full homage to demand.

As the Scripture Synod unfolds

The Word of God in the Life and the Mission of the Church

“The Word of God”, said the Pope, “will thus enter peoples homes to accompany the lives

of families and individuals; a seed that, if welcomed, will not fail to bring abundant fruit”.

“Only the Word of God can change the depths of man’s heart, and so it is important that with it both individual believers and the community enter into an ever-growing intimacy. The Synodal Assembly will direct its attention to this truth which is fundamental to the life and the mission of the Church. Nourishing herself with the Word of God is for her the first and fundamental responsibility”. (Pope Benedict XVI, Homily opening the Synod Bishops on the Word of God, 5 October 2008)

A briefing on the Synod

Introducing the Word of God through dramatic gestures

To enlighten your path with the Word of God, a RAI initiative:

The Italian news agency RAI, will begin the “Bible day and night” initiative, which consists in the complete and uninterrupted reading of the Bible over seven days and nights in the Roman basilica of Sant Croce in Gerusalemme. Around 1,200 readers from 50 countries will participate in the event. Benedict XVI himself will inaugurate the event by reading the first chapter of Genesis.

About the Mass at the Basilica of Saint Paul outside the Walls

The National Catholic Register’s coverage of the Synod.

John Allen’s press coverage of the Synod.

Pope Benedict’s Homily at the Mass for the opening of the Synod of Bishops

A Bible Comeback: An Interview With Cardinal Albert Vanhoye: part 1 and part 2.

A Prayer for the 12th Synod of Bishops

Lord Jesus Christ, whom the Father has commanded us to listen as his beloved Son, shed your light upon your Church, so that she might have nothing more holy than to listen to your voice and follow you. You are the Supreme Shepherd and Ruler of Souls. Look then upon the Pastors of your Church gathered in these days with the Successor of St. Peter in synod assembly. We implore you to sanctify them in truth and confirm them in faith and love.

Lord Jesus Christ, send forth your Spirit of love and truth on the bishops in synod and on all who assist them in fulfilling their task. Make them more faithful to what the Spirit is saying to the Churches; stir their souls and teach them truth by that same Holy Spirit. Through their work, may the faithful of their Churches be purified and strengthened in spirit, so that they might greater follow the Gospel through which you accomplished salvation and they might make of themselves a living offering to the heavenly Father.

May Mary, the Most Holy Mother of God and Mother of the Church, assist the Bishops in these days, as she assisted the Apostles in the Upper Room, and intercede with motherly affection to foster brotherly communion among them, to allow them to rejoice in prosperity and peace in the calmness of these days, and, in reading the signs of the times, to celebrate the majesty of the merciful God, the Lord of History, to the praise and glory of the Most Blessed Trinity, Father Son and Holy Spirit. Amen.

What’s Faith Got To Do With It? 4 lectures sponsored by Crossroads Cultural Center

Our Lady of Pompeii & Blessed Bartolo Longo

The devotion I have to praying the Rosary comes from my connection with Our Lady of Pompeii Church, East Haven, Connecticut. The Church ladies as my mother called them, instilled in me–along with the Sisters of the Holy Family of Nazareth–a deep love of the Rosary. These ladies communicated to me the experience of the Rosary being a powerful tool of prayer. Some speak of the Rosary as the divine tool that decapitates the head of evil. Our Lady of Pompeii Church remains special to me because it is my family’s parish, where my parents were married and where I was Baptized.

Pope John Paul II said of Longo at his beatification: “Rosary in hand, Blessed Bartolo Longo says to each of us: ‘Awaken your confidence in the Most Blessed Virgin of the Rosary. Venerable Holy Mother, in You I rest all my troubles, all my trust and all my hope!'” And of himself, Blessed Bartolo said: “I wish to die a true Dominican tertiary in the arms of the Queen of the Rosary with the assistance of my holy Father Saint Dominic and of my mother Saint Catherine of Siena.” Blessed Bartolo is a wonderful example of a saintly man who is husband and father.

Today is also the feast of Blessed Bartolo Longo, the author of the following prayer, the Supplica, composed 125 years ago, is always prayed at noon on the first Sunday of October.

Petition to Our Lady of the Rosary of Pompeii

Blessed Bartolo Longo

In the name of the Father and of the Son and of the Holy Spirit. Amen.

O August Queen of Victories, O Sovereign of Heaven and Earth, at whose name the heavens rejoice and the abyss trembles, O glorious Queen of the Rosary, we your devoted children, assembled in your Temple of Pompeii, on this solemn day, pour out the affection of our heart and with filial confidence express our miseries to You.

From the Throne of clemency, where You are seated as Queen, turn, O Mary, your merciful gaze on us, on our families, on Italy, on Europe, on the world. Have compassion on the sorrows and cares which embitter our lives. See, O Mother, how many dangers of body and soul, how many calamities and afflictions press upon us.

O Mother, implore for us the mercy of your divine Son and conquer with clemency the heart of sinners. They are our brothers and your children who cause the heart of our sweet Jesus to bleed and who sadden your most sensitive Heart. Show all what you are, the Queen of Peace and of Pardon.

Hail Mary

It is true that, although we are your children, we are the first to crucify again Jesus into our heart by our sins and we pierce anew your heart.

We confess it: we are deserving of the most severe punishments but remember that, on Golgotha, You received with the divine Blood, the testament of the dying Savior, who declared You to be our Mother, the Mother of sinners.

You then, as our Mother, are our Advocate, our Hope. And we raise our suppliant hands to You with sighs crying: “Mercy!”

O good Mother, have pity on us, on our souls, on our families, on our relatives, on our friends, on our deceased, especially on our enemies, and on so many who call themselves Christian and yet offend the Heart of your loving Son. Today we implore pity for the misguided Nations, for all Europe, for all the world, so that it may return repentant to your heart. Mercy on all, O Mother of Mercy!

Hail Mary

Kindly deign to hear us, O Mary! Jesus has placed in your hands all the treasures of His graces and His mercies. You are seated a crowned Queen, at the right hand of your Son, resplendent with immortal glory above all the Choirs of Angels. You extend your dominion throughout heavens and the earth and all creatures are subject to you. You are omnipotent by grace and therefore You can help us. Were You not willing to help us, since we are ungrateful children and undeserving of your protection, we would not know to whom to turn. Your Mother’s heart would not permit to see us your children, lost. The Infant whom we see on your knees and the mystical Rosary which we gaze at your hand, inspire confidence in us that we shall be heard. And we confide fully in You, we abandon ourselves as helpless children into the arms of the most tender of mothers, and on this very day, we expect from You the graces we so long for.

Hail Mary

One last favor we now ask You, O Queen, which You cannot refuse us on this most solemn day. Grant to all of us your steadfast love and in a special manner your maternal blessing.

We shall not leave You until You have blessed us. Bless, O Mary, at this moment, our Holy Father. To the ancient splendors of your Crown, to the triumphs of your Rosary, whence you are called the Queen of Victories, add this one also, O Mother: grant the triumph of Religion and Peace to human Society. Bless our Bishops, Priests and particularly all those who are zealous for the honor of your Sanctuary. Bless finally all those who are associated with your Temple of Pompeii and all those who cultivate and promote devotion to the Holy Rosary.

O Blessed Rosary of Mary, sweet Chain which binds us to God, Bond of love which unites us to the Angels, Tower of salvation against the assaults of hell, safe Port in our universal shipwreck, we shall never abandon You. You will be our comfort in the hour of agony: to You the last kiss of our dying life. And the last word from our lips will be your sweet name, O Queen of the Rosary of Pompeii, O dearest Mother, O Refuge of Sinners, O Sovereign Consoler of the Afflicted. Be Blessed everywhere, today and always, on earth and in Heaven. Amen.

Salve Regina

Saint Francis of Assisi

Saint Francis teach us to hold fast with the same burning love you had for Christ crucified!

O God,

Who bestowed upon Saint Francis the grace of being configured to Christ in poverty and humility, grant that by walking in the same path, we may follow your Son, and be joined to you in the joy of charity. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit,
God, forever and ever.

To bring light to the people of this world which … and to lead them back to the pure ideals of the wisdom of the Gospels, there appeared, in the Providence of God, St. Francis of Assisi who, as Dante sang, “shone as the sun” (Paradiso, Canto XI), or as Thomas of Celano had already written of a similar figure, “he shone forth as a resplendent star on a dark night, like the morning which spreads itself over the darkness.” (Legenda I, No. 37)

…the Seraphic Father, motivated by the idea of perfect poverty which had taken complete possession of his soul, made himself so small and humble as to obey others (it would be better to say almost everyone) with the very simplicity of a child, for the reason that he who does not deny himself and give up his own will, certainly cannot be said to have renounced all things or to have become humble of heart. St. Francis by his vow of obedience consecrated gladly and submitted fully his will, the greatest gift which God has bestowed on human nature, to the will of the Vicar of Jesus Christ. (Rite Expiatis, Pope Pius XI, 30 April 1926)

Focus on the Synod on Scripture

As you know, there is a synod happening in Rome. It will be working on themese related
to the sacred Scriptures. This synod and our study of the Bible is essential to our spiritual life and our life in the Catholic Church, so spend time with materials that will broaden your scriptural horizon. The synod and the Year of Saint Paul are apt for our times.

The 29 September 2008 issue of America Magazine published worthwhile articles on the
Synod of Bishops on the Word of God. They are worth your consideration.

Abbot John B. Klassen, OSB, “Ever Ancient, Ever New”

Bishop Richard J. Sklba, “Nourished and Ruled By Sacred Scripture”

Father Richard J. Clifford, S.J., “The Original Testament”

Father John R. Donahue, S.J., “A Hymn With Many Voices”

Father Ronald D. Witherup, S.S., “From Council to Synod”

Doctor Pheme Perkins, “Sowing the Word”

AND when you’re finished with the above, read John Allen’s article here.