Saturday, February 11, 2023

BLESSED JAMES ALBERIONE

 Founder of the Pauline Family

Giacomo (James) Alberione was born on the 4th of April 1884 in "San Lorenzo di Fossano" in the District of Cuneo", North Italy. He was the fifth son of Michele Alberione and Teresa Allocco. They were farmers by profession and had to work hard to sustain the family.

The little boy Giacomo began his education at the local elementary school. Although he did not have any outstanding qualities, he gave a sign of his vocation at the tender age of six. one day his teacher Rosa Cardona put a question to each of her pupils as to what each one would like to become. When the turn came to James to answer, he said quite candidly: "I am going to be a priest". He considered later on that it was his first moment of light.

 After completing school, he joined the minor seminary at Bra. There, as a teenager, he became a voracious (hungry) reader, especially of romantic novels. That indiscriminate (unselective) reading put him into some sort of spiritual crisis on account of which he left the seminary.

 Back at home he deeply repented of his folly (foolishness) and ardently prayed for his re-entry into the seminary. He was 16 years old at that time. The Lord providentially intervened. James' own Parish Priest Giovanni Battista Montersino had a very good opinion about the young man. At the strong pleading of the Parish Priest with the authorities concerned, James, as an exceptional case, could re-enter the seminary in Alba in the year 1900.

Some 30 years after his ordination, Fr James Alberione made a remark to a group of seminarians saying: "A young man who has read romantic novels will never be able to learn theology properly". Though this remark is an exaggeration, (overemphasis) it is a serious warning against the danger of losing one's great vocation through indiscriminate reading.

In conformity with the desire of the then Pope, Leo XIII, there was a nightlong adoration to the Blessed Sacrament on 31 December 1900 in the Cathedral of Alba to pray for divine blessings in the 20th century. Young James knelt in prayer in the Alba Cathedral with the other students. His mind was serene (peaceful) and calm as he was following the spiritual advice of his Spiritual Director (Canon Francisco Chiesa).

A few days prior to the adoration, he had attended a seminar addressed by a distinguished speaker Mr Toniolo who stressed the need for unity among Catholics as the Church at that time was struggling with internal defections and external adversaries (enemies). They had insisted on the necessity of a strong Catholic Press to counteract such evils and to communicate Catholic teachings to everyone.

In the freezing cold of that night, James was there kneeling in front of the Blessed Sacrament praying with a burning fervour that the new century might be born in the Eucharistic Christ, that new apostles might arise to work for the betterment of laws, of learning, of literature, of the press, and of morality that the Church might be moved by a new missionary zeal.

For four hours he remained there praying, before the Blessed Sacrament, reflecting, and listening. From the exposed Blessed Sacrament, he felt an indefinable (indescribable) but powerful invitation (Come to me all of you) being transmitted to him.

There he made a firm decision: "I must do something for the Lord and for my contemporaries in the new century". Thus, it was here he received the call to found the Pauline Congregations beginning with the Society of St. Paul and other Institutions. It was a never-to-be-forgotten night for him and he considers it as the second moment of Light. In the seminary of Alba James was very diligent (hardworking ) in his studies and observed all the rules and regulations minutely and prayed for the realization of his desire of becoming a good priest.

On the 29th of June 1907, James Alberione was ordained a priest at the age of 23. His first appointment was to assist an ailing nearby Parish Priest at Narzole. It was during this time that he got to know about Joseph Giaccardo, (Timothy Giaccardo) and sent them to the seminary of Alba and paid for his expenses.

The admiration of the people of Narzole for his work was very enriching. Meanwhile, studious (thoughtful) as he always was, he managed to obtain a Doctorate in Theology from the St Thomas Theological College, Genoa.

Seeing the spiritual and intellectual maturity in young Fr Alberione, in 1908 the Bishop of Alba appointed him as the Spiritual Director and Confessor of the seminarians. He held this duty admirably well. It was a serious responsibility for such an inexperienced man but, even as a student, Fr Alberione had already impressed his classmates, teachers and superiors by his holiness, wisdom and sound common sense.

Over the course of time, Fr Alberione was assigned more and more tasks. He lectured on Church History and taught Sacred Eloquence, Liturgy and the history of Art. He was the Master of Ceremonies to the Bishop and was deeply involved in every other aspect of seminary life.

Meanwhile, he saw quite clearly that the fruits of his liturgical studies, of new thoughts on Scripture and of other branches of sacred learning should be brought to the people in a way they could grasp. Atheism, immorality, anticlericalism, etc., were rampant (widespread) everywhere and their protagonists (heroes) were spreading their ideas through the most potent (strong) medium of the time, the Press. The very same medium, the Press, Fr Alberione thought, would be the most effective means to enlighten people in Catholic teachings and to counteract the evil forces.

Provoked by the problems of the time, the Bishop of Alba felt the need of revamping the Diocesan newspaper, well produced and edited, which would unite his people by presenting Christian teaching clearly to them. He thought Fr Alberione to be the right person to edit the Diocesan newspaper "Gazzetta d'Alba", and added that post to him on 12 September 1913. Thus, the Bishop of Alba made the hour of God strike for Fr Alberione for his future apostolate.

For many years before the origin of the first Pauline Congregation, Fr Alberione cherished the idea of having an organization of writers, printers and booksellers, who would have to be Religious men and women dedicated to the practice of poverty, chastity, obedience and the common life. With this inspired idea and with the added experience in the Press, he started the Society of St Paul, then known as "Printing School", merely with two boys, a rented house in Alba on 20 August 1914. Tito Armani and Desiderio Costa were those boys who later became great Pauline Priests. At the end of the same year, four more boys joined the little group. Timothy Giaccardo who was a seminarian joined Alberione in 1917. He died in 1948 and was proclaimed "Blessed" in 1989 by Pope John Paul II.

As the 1st World War was going on, it was a very difficult time for Fr Alberione. By the year 1921, the number of Aspirants had risen to eighty, and there was a rapid expansion of the Press. He developed a solid Pauline spirituality based on "Jesus Master, the Way, the Truth and the Life"; offered to the Paulines Mary, the mother of Jesus to be venerated as the "Queen of Apostles"; and accepted the great Apostle Paul as their patron.

 Besides the Society of St Paul for men (for the spreading of the Gospel and the teachings of the Church), Fr Alberione founded different Religious Congregations for women, (and four Secular Institutes, and also the Pauline Cooperators. All these are conjointly known as the "Pauline Family".

Fr Alberione was small in stature, slight in body, and fragile in health, but he showed a surprising energy of mind and an impressive strength of will. His Fatherly concern for his spiritual children impelled him to visit each Pauline community around the world.

 In November 1971 Fr Alberione, at the age of 87, fell seriously ill. On the 25th of November, in full consciousness, he received the Anointing of the Sick and Viaticum. That evening he muttered: "I am dying; Paradise!" After an hour he gasped: "I am praying for everyone!" In a feeble voice, he repeated constantly:

"Ave Maria, Ave Maria!". These were his last decipherable words. His condition worsened alarmingly on Friday, the 26th of November and by noon he was in a coma. At 5 p.m., the Holy Father, Pope Paul VI came and knelt by the bedside of the dying Fr Alberione and prayed for and over him imparting absolution and blessing. Less than half an hour later, at 6.25 p.m., the saintly Fr Alberione passed away peacefully to be with the Lord in Paradise. He was beatified on 27 April 2003 by Pope John Paul II.

Prayer for the Canonization of Blessed James Alberione

Most Holy Trinity, you wanted to rekindle in the Church the apostolic charism of St. Paul by revealing yourself to Blessed James Alberione, founder of the Pauline Family through the light of the Eucharist. Grant that the presence of Christ the Master, Way, Truth, and Life, radiate it self in the world through Mary, Queen of the Apostles. Glorify in your Church this apostle of the new evangelization and inspire men and women to be open to the "signs of the times" and who, following his example, may work with the modern means of communication to bring to you the whole of humanity. Through the intersession of Blessed James, grant me the grace I now ask... Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be, forever. Amen.

 



Sunday, January 1, 2023

January 2, 2023 Encountering Christ:

 

January 2, 2023 

Memorial of Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors of the Church
Maribeth Harper

John 1:19-28 

John 1: 19-28
John the Baptist Denies Being the Messiah
19 Now this was John’s testimony when the Jewish leaders[a] in Jerusalem sent priests and  Levites to ask him who he was.
20 He did not fail to confess, but confessed freely, “I am not the Messiah.”
21 They asked him, “Then who are you? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.”
22 Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”
23 John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”[b]
24 Now the Pharisees who had been sent
25 questioned him, “Why then do you  baptize if you are not the Messiah, nor Elijah, nor the Prophet?”
26 “I baptize with[c] water,” John replied, “but among you stands one you do not know.
27 He is the one who comes after me, the straps of whose sandals I am not worthy to untie.”
28 This all happened at Bethany on the other side of the Jordan, where John was baptising.

And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?” he admitted and did not deny it, but admitted, “I am not the Messiah.” So they asked him, “What are you then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” He answered, “No.” So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?” He said: “I am ‘the voice of one crying out in the desert, “Make straight the way of the Lord,” as Isaiah the prophet said.” Some Pharisees were also sent. They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?” John answered them, “I baptize with water, but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie.” This happened in Bethany across the Jordan, where John was baptizing.

Opening Prayer: Lord, transport me to Bethany across the Jordan as I reflect on this prophecy of John the Baptist. 

Encountering Christ:

  1. “Who Are You?”: When John the Baptist was asked this question by the Jews from Jerusalem, he knew how to answer. He told them who he was NOT! He was not the Messiah, not Elijah, not a prophet. Do we know who we are NOT? Of course, we know we’re not God, right? But isn’t that exactly how we act when we take on difficult circumstances without praying first? Or judge someone offhandedly? Or put our agenda before the person’s standing in front of us? Lord, you told Saint Catherine of Siena, “You are she is not; whereas I am he who is.” I am nothing and can do nothing without God (John 15:5).

  2. Who Are You?: “I am a voice of one crying out in the desert...” John the Baptist chose to identify himself to his inquisitors by stating his mission. How would you respond? “I’m the person riding the subway with ashes on my forehead. I am the one quietly saying the rosary on the plane. I am the shopper smiling at strangers in the store for love of you.” In our own way, each of us is called to be a missionary to this modern desert of contemporary society. Our mission is an essential aspect of our identity as Christians: “The missionary who, despite all his or her human limitations and defects, lives a simple life, taking Christ as the model, is a sign of God and of transcendent realities….everyone in the Church, striving to imitate the Divine Master, can and must bear this kind of witness; in many cases, it is the only possible way of being a missionary.” Saint John Paul II, Redemptoris Missio.

  3. The Greatest: John the Baptist was the greatest among those born to women, Jesus told his disciples in Matthew 11:11, “yet the least in the kingdom of heaven is greater than he…” Like John, Saints Basil and Gregory, whose feast we celebrate today, were truly great men: best friends, bishops, and doctors of the Church. Saint Gregory said of their friendship, “...our great pursuit, the great name we wanted, was to be Christians, to be called Christians.” He said that the two friends had a single objective: “virtue, and a life of hope in the blessings that are to come…” We were all born to be great (i.e., saints in heaven), whether we’re locust-eating preachers, bishop besties, or ordinary twenty-first-century Catholics.

Conversing with Christ: Lord, greatness is nothing more than personal holiness, which leads to sainthood. Help me, Lord, to know and fulfill my mission, whether I am witnessing, like John the Baptist, or striving to be a good friend, in imitation of Saints Gregory and Basil.  

Resolution: Lord, today, by your grace, I will... reflect on my most fruitful friendships. How do they bring me closer to you? I will make an earnest effort to incorporate faith into a conversation with a friend.

Good Friends, Great Saints 2 January 2023

Wednesday, October 27, 2021

THREE DIMENSIONAL SPIRITUALITY

                          THREE DIMENSIONAL SPIRITUALITY 

Thomas said to Jesus, “Lord, we do not know where you are going; how can we know the way? Jesus said, “I am the way, the truth and the life. No one comes to the Father except through me.” (Jn: 14:5-6)

 Based on this passage of triple dimensions of Jesus, as Way, Truth and Life for the sanctification of the people,  Pope Leo XIII had brought out an encyclical called “Tametsi Futura” to counteract the current crisis of the time at the end of 19th century.

 Deciding to do something in support of the Church Alberione who was just 16 years old at that time, was pleased to read the encyclical again and again and it stirred up in him a special interest in its content: Jesus as Way, Truth and Life.  It remained dormant in his mind for 23 years till 1923. 

 During these long years through his intimate experience of Jesus he developed a concept called “Master” and applied to Jesus the Divine Master.

Alberione also explained this concept and insisted that the person who is directly responsible for the formation must be called Master. He preferred this title, because, for him, the formator is more than a guide, teacher, rector or a director.

 According to our Founder, It is not enough to be a teacher giving lectures, but one has to be a master.  The master of the group is not only one who teaches but also one who is to be imitated, as he takes the place of Jesus the Divine Master.

He must continually deny himself in order to make himself a servant to the needs of his formees. He has to protect them from sin and be their constant companion.

He should be patient and prudent and possess a heart overflowing with supernatural affection for his spiritual children. He must be enthusiastic about his own vocation and teach the students by his example (cfr CISP, 750).

  Alberione, after studying various spiritualities which focus only one aspect of Jesus defined the Pauline Spirituality focusing all the aspect of Jesus by unifying “Master” and the three principles of Way, Truth, Life as: “To live integrally the Gospel of Jesus Master, Way, Truth and Life as he is interpreted by Paul, under the gaze of Mary Queen of the Apostles”. (UPS I, 51; AD 93).  It was officially approved by the Holy See after 35 years, on September 24, 1958.

 The wholeness of this new spirituality consists in the wholeness of human person and the wholeness of Jesus. It presents the whole Jesus. Jesus as truth to believe, Jesus as way to follow and Jesus as life to be shared.

It also presents the whole of human person, the whole formation, the whole of apostolate, the whole holiness and gives God, complete worship in Jesus and through Jesus leading the whole person with mind, will and heart to God.

 Our wholeness is achieved through the harmonious development of all our faculties of mind, will and heart without any mutilation or fragmentation.  Whenever these faculties are mutilated or disoriented, we become inhuman and ego-centric persons. Such persons according to our Founder cannot become “whole man”.  

 Having the faculties of the whole man, our mind, will and heart we automatically replace them with the same mind, will and heart of Jesus. In this way we become another Christs and do the works of Jesus though our apostolate. 

 Thus, Jesus the Truth sanctifies our minds; Jesus the Way strengthens our wills and Jesus the Life unifies our hearts.  Jesus the Way-Truth-Life helps us to grow our human faculties of mind, will and heart to reach the supreme height of our personality, state of perfection, sanctity, perfect happiness and union with God.

 Jesus the way-truth-life responds to the fundamental needs of our human nature which possesses an intelligence that needs to be enlightened, a will that needs to be directed to do good, a heart that needs to be unified. We will gradually begin to think as Jesus thinks, do as Jesus does and feel as Jesus feels.

 Thus, the three persons of the Holy Trinity, having perfect relationship with one another as the Father, the Son and the Holy Spirit becomes the perfect example of our life of unity in diversity. Our ultimate goal is to be with this Trinitarian God and to reach this Trinitarian God we follow Jesus the Way, Truth and Life. 

 


Monday, October 4, 2021

 

CONSECRATION AND FRATERNAL LIFE IN THE COMMUNITY

 

 I have the task - not easy, for various reasons - to introduce a reflection, certainly partial, on the themes of consecration through the profession of the evangelical counsels and of fraternal life in the community. I will do it, for what I can, looking above all at the global vision of Fr. Alberione, as it has been concretized in our Constitutions, Rules and Statutes.

CONSECRATION BY THE PROFESSION OF THE EVANGELICAL COUNSELS
Consecrated to God, delivered to the brothers

 

The offering of oneself to God concerns every Christian, because we are all consecrated to him through baptism. We are all called to offer ourselves to the Father with Jesus and like Jesus, making of our life a generous gift (...). However, this consecration is lived in a special way by the religious, by the monks, by the consecrated laity, who by the profession of the vows belong to God in a full and exclusive way. This belonging to the Lord allows those who live it in an authentic way to offer a special witness to the Gospel of the Kingdom of God. Totally consecrated to God, they are totally handed over to the brothers, to bring the light of Christ to where the darkness is most intense. spread his hope in the disheartened hearts. Consecrated persons are a sign of God in the different environments of life, they are leaven for the growth of a more just and fraternal society, they are a prophecy of sharing with the little ones and the poor ....

 

As Pope Francis often repeats, with baptism we are all introduced into the Christian life which is, first of all, the consecrated life. In fact, every Christian, thanks to baptism, is inserted into Christ (see Romans 6: 3-4) and sanctified in him, sent to continue his mission, made capable of growing in love and in the service of the Lord. The baptismal consecration constitutes and defines the identity and mission of the Christian, which is holiness.

On the day of baptism, we received the greatest gift that God can give to men and women. There are no honors and recognitions that can equal value. Because we have been freed from sin and united with Jesus Christ and his body, the Church. On that day, and every day that followed him, we were chosen to "be holy and immaculate in his sight in love" (Eph 1: 4).

In baptism the Christian identity is determined Christologically, that is, configured by the relationship with Christ, by his death and resurrection (see Col 2:12, Rom 6: 1-11), by the gift of the Spirit; and it is qualified on the ecclesial level, because whoever is baptized in the faith of the Church is incorporated into the body of Christ (see Gal 3: 26-28), see also LG 9) and participates in his mission in a unique and singular way. Thirdly - and this is a characteristic trait often forgotten or underestimated - an eschatologically determined identity is given in baptism: who is baptized receives an open identity, stretched between the "already" of the Kingdom and its fulfillment "not yet "Happened.

Consecrated life specifies these traits, Christologically and ecclesially determined by the common baptismal root, highlighting in particular the prophetic charge connected to the eschatological dimension of the baptismal identity. It therefore expresses a peculiar way of living in the Church, a special way of adhering to the life of faith and service begun with baptism. The option is characterized by the evangelical counsels, through which the consecrated live a Christian life in a new way, committing themselves to "reproduce" in their own existence the form of life practiced by Jesus.

An effective synthesis of what has been said so far is found in the Scrutinized Letter which, with regard to Lumen gentium chapter VI, emphasizes:

(...) the Church recognizes among the many ways to holiness the gift of consecrated life, received from her Lord and kept at all times by her grace (see LG 43). The baptismal root of the consecration, on the teaching of Paul VI, is highlighted with joy, while indicating the style of life lived in the sequela Christi as a permanent and effective representation of the form of existence that the Son of God embraced in his earthly existence. Lastly, consecrated life is indicated as a sign for the People of God in the fulfillment of the common Christian vocation and manifestation of the grace of the Risen Lord and of the power of the Holy Spirit who works wonders in the Church (see here, 44).

 

The vision of Don Alberione

 

Fr. Alberione was a protagonist of the renewal of religious life, not primarily in the theoretical field but in the concrete one, with his foundational work. Despite the tradition, he is an innovator.

From the very beginning of the Pauline Family, consecration and mission are like a single reality that responds to the particular light that the Founder had received in 1910:

On the one hand bring souls to the highest perfection, that of those who also practice the evangelical counsels, and the merit of the apostolic life. On the other hand, giving more unity, more stability, more continuity, more supernaturality to the apostolate (AD 24).

We therefore situate ourselves in the typology of apostolic religious life, illustrated by n. 8 of Perfectae caritatis and that the 1983 Code of Canon Law summarizes:

In the Institutes dedicated to the apostolate, apostolic action belongs to their very nature. Therefore the whole life of the members is permeated by an apostolic spirit, and on the other hand all the apostolic activity is animated by a religious spirit (CDC 675.1).

In the overall picture of religious-apostolic life, the Pauline life is characterized by some notes that we also find in chapter V of Lumen gentium on the universal vocation to holiness. These notes give our specific apostolates a particular spiritual fruitfulness.

1. Vocation to holiness = striving for holiness - In a meditation held in Alba at the Daughters of St. Paul, on November 23, 1931, the Primo Maestro says: «Religious life is the profession of becoming saints, observing the evangelical counsels and the Rules . These things are the marrow of religious life, the essence, the profession that is elected: all the rest is accessory, consequence ". The holiness proposed is the life of Christ: "His life is a law: as He lived, so it is law that we must live". This insistence on sanctity allows us to understand n. 90 of AD: "The first care of the Pauline Family will be the sanctity of life, the second the sanctity of the doctrine".

2. Holiness as a configuration to Christ Master VVV - Here too, Fr. Alberione anticipates the Council. Holiness does not consist in external perfection, but in union with Christ Master Way, Truth and Life (see LG 39, 40). This union and conformity with Christ is the core of our Constitutions. Therefore, "... fundamental articles are those that say that piety must be conformed to the devotion to Jesus Master Way, Truth and Life; and that the study must conform to the devotion to Jesus Master Way, Truth and Life; and that the apostolate must give Jesus Master Way, Truth and Life. And there would still be a point which, however, is implicitly indicated: all Pauline life is inserted, that is, uniformed to Jesus Christ Way, Truth and Life ». It is a matter of "taking the whole Master in his light, in his spirit, in his examples and in his grace. Living in him, for him, with him, by him ".

3. Religious life as a total donation - Still in harmony with LG 44, where it is said that the religious through the evangelical counsels "gives himself totally to the beloved God, so as to be, with new and special title, destined for service and honor of God ", Fr. Alberione expresses in profoundity the profound meaning of the profession:" St. Paul suggests to you the form of your profession: "I offer everything, gift, consecration". Everything, here's the big word. Your holiness depends on that whole. If we give ourselves entirely to the Lord, if we give him the mind, the will, the heart, the body, what we have and what we will have, we will truly belong to the Lord ".

4. The evangelical counsels source of spiritual and apostolic fruitfulness - For Fr. Alberione, vows are a gift of God and a special vocation, a path of following Christ that leads to holiness, the sign and prophecy of the Kingdom and the proposal of psycho-spiritual integration which acquires greater depth to the extent that it is advanced. In this journey both the consecrated person and the community are involved, because we are communitarianly committed to assume an evangelical style of chaste, poor, obedient life. The Founder always links evangelical counsels and mission. I quote a text that seems very significant:

The Religious shine and become effective in their ministry for three precious gems: chastity, poverty, docility. History is proof of this. Whoever wants to bring men to the ideals of holiness must be poor in spirit. Whoever wants to bring men to the purity of the costumes must be chaste, virgin. Whoever wants to bring men to order in the family, in society, in the unity of the Church, must be subjugated. Many wanted to reform the Church, but not to reform themselves: they possessed neither mission, nor virtue, nor true piety. (...) The Religious, through the three vows, transforms his life into virtue and strength of apostolate; it is the secret of eternal happiness. In fact, poverty is the greatest wealth (...). Chastity is the greatest love for God and for souls (...). Obedience is the utmost freedom, making us superior to the passions and preparing ourselves for the possession of God.

It may be useful to have a few more words on the individual vows, as Fr. Alberione lived them and gave them to us.

Poverty - "We start from poverty and then we gradually get to other virtues. So it is very important to start with it otherwise you never get there ... Jesus went to start in the crib ... From there you start. From there he began St. Anthony with the undressing of everything; St. Basil leaving the family and retiring; St. Benedict leaving the house and going into a cave; and so St. Francis of Assisi, St. Dominic, St. Ignatius and all the saints ... And you who say you are disciples of Jesus, you want to start from where ... Reflect, do you want to leave or not leave? ".

It is evident that the poverty of departure is not the service to those who are poor, but in imitation of Christ, it is to make oneself poor, with nothing in the heart and little available: effective and affective poverty.

During his last years, Fr. Alberione structures the path of poverty around five verbs: "renunciation, production, preservation, provision, edification". For us, therefore, poverty is not only negative, but has a strong positive dimension that, in the itinerary of following, involves everything: the person and the apostolate, being and having, to direct everything to the Father in Christ and use everything to better enter into the mystery of his life and his mission: "This is the positive part of poverty which consists not only in depriving us of certain things, but in a supernatural detachment, just as we get from the Gospel and it is practiced by Mary ". It is a journey of following that leads us to have in us the feelings of Jesus.

The Founder draws us a broad path of poverty that gives people and communities a tone of simplicity, sobriety, disinterest, and the handing over to God of the hands and mind. This lived poverty produces fruits: spirit of prayer, celestial wisdom, gifts of the Holy Spirit, beatitudes. And there is a fruit particularly linked to the mission: communion.

Chastity - Fr. Alberione presents to us chastity not so much as a renunciation, but as a choice of God and a commitment to service the cause of the Gospel, to which we dedicate our every faculty and possibility. For him there is no true chastity without Jesus Master being at the center of life.

The Primo Maestro likes to linger over and over again on the mystical vision of the Apocalypse, where those who have chosen the Lord in such a radical form "follow the Lamb wherever he goes" and sing a "new song" that only they understand (Ap 14 1 ff). And he prefers the passage of the Letter to the Corinthians in which the body is proclaimed the abode of the Spirit: "Do you not know that your body is a temple of the Holy Spirit, which is in you? You have received it from God and you do not belong to yourselves ... Glorify God in your body "(1 Cor 6:19). It is with mystical power that he defines the body "a pyxis, a chalice" in which the Lord dwells. It is generated between the one who chose the Lord above all and the Lord a union so profound that it is spousal: "... all these forces that are in the soul and in the body are all given to Jesus and all given to Jesus in love for souls. Love for him and love for souls. This intimacy with Jesus reflects what is said in the Scriptures: "Erunt duo in carne una". You will be two, you and Jesus, in one person: "Lives live in me Christus, I live, but Christ lives in me". Two in one. Life in two. Other than to say that atrophy the heart by giving oneself to God! ».

This "life in two" makes us enter into the interests of the Kingdom; and then the Lord's commands left to the first apostolic community become ours: the ecumenical commitment, the preaching to the peoples of conversion and the forgiveness of sins, the witness in the whole world of the death and resurrection of the Lord (Lk 24,47) , fraternal communion ...

It is in the light of this that we must read n. 24 of Abundantes divitiae and that exultation that the Founder was trying to warn that those who would have worked in evangelization with the quickest and most effective means would have been mystically delivered to God ("Forming an organization, but religious; united, where the dedication is total, where the doctrine will be purer, society of souls that love God with all the mind, the strength, the heart "). We are far from an efficient vision that sees the votes according to an activity ...

Chastity presents itself as a path, a "studium perfectionis": perfecting the mind, the heart, the will, the body, the works ... to enter the life of spirituality and mission. This is why chastity requires the ascent of the senses, the activity ("in prayer, in fervor, in ejaculations, activities in studies, activities and development of devotion and zeal in the apostolate. ... Activity in poverty: why if you do not grow even in the four parts, you are always in danger, you do not have the energies and virtue, succeed in one thing, it also facilitates, but you have to do the four religious parts "), dresses in poverty, requires loneliness, surrounds of prayer, is nourished in a serene community atmosphere.

Obedience - If we retrace the writings of the Founder, we note how he considers obedience, at any level, as a fundamental cornerstone in the structure of Pauline religious life, "the keystone ... the virtue that ensures the whole life of an institute ... a practice that facilitates the whole of life of sanctification ... mother and guardian of every virtue ".

Fr Alberione speaks of it continually, makes it the subject of meditations in retreats and exercises, he writes, warns against not observing it: the consequences result in great harm for the person and the institutions.

For him, the foundation of obedience is threefold: the authority represented by the superior; religious profession, which has a character of donation: "I am no longer mine, but of the Institute"; the vote which is a sacred commitment. Obedience "must be whole (integral), that is, made with the mind, with the will, with the heart and with the body". It represents "the greatest freedom, making us superior to the unruly passions and preparing us to possess God". And it is "surely the way of peace, of merit, of grace, of the blessings of God in the apostolate. God blesses only what he is

 

according to his will ". The Lord's will that "manifests itself with his Word, through superiors, in events, in things".

I like to emphasize this reference - very wise - to obedience "through events and things". We should consider more - even in initial and continuing formation - this obedience that assumes the connotations of the «discomforts of the season, illnesses, misfortunes, malevolences, criticisms, difficulties in the environment, persecutions, the same temptations, and a thousand things that fill the years and the days ". If the exercise of obedience leads to the realization of the goal of the life of consecration to God: holiness, those instruments are desired or permitted "by God for our sanctification".

I fully report a tasty summary of dangers and enemies of obedience:

The religious state has many goods; but also trouble and danger with every step; that form «the uncertainties of the trade»: danger of receiving boring, painful, painful orders; danger of falling into the hands of an obnoxious and harsh Superior; and between brothers unwelcome; danger of being misunderstood and put in a corner (and those who have suffered such proof! ...); danger of being sent to difficult places, even to health; danger of being moved at any moment; danger of an ungrateful task, which perhaps also seems disproportionate. And when what is danger became reality? Then look at Jesus: «Do not mea sed your voluntas fiat» ...

Enemies of obedience: lack of clear ideas in the superior or in the subject; rationalist spirit, false maxims, age, temperament; individualism: forming a life of its own, such as islets or nests in the community; superiors not balanced in orders; current world trends; laxity and bad examples.

I close with a mention of Fr. Alberione to a serious risk and an enemy of obedience:

The internal divisions in an institute lead to the most serious consequences: divisions of thought, of address, of character, of doctrine, of works, etc. They destroy the spirit of the institute in the base and in life. The union is such good that for it we must sacrifice goods and particular views. The division between the major superiors, general council and provincial superiors is very bad. On the other hand, a cordial understanding is of great edification.

 

 

 

 

 

 

 

2.

FRATERNAL LIFE IN THE COMMUNITY

 

 

Community configured by the Mission

 

At the origin there is a conviction of some believers on the part of God to live together with other disciples of Christ according to a charism that embodies and interprets the mystery of Christ, accentuating in particular some of its aspects, and with which - for a gift of the Spirit - one feels spiritually in tune:

[In the religious community] there is a convergence of "yes" to God, which unites the various consecrated persons in the same community of life. Consecrated together, united in the same "yes", united in the Holy Spirit, the religious discover every day that their following of Christ "obedient, poor and chaste" is lived in fraternity, like the disciples who followed Jesus in his ministry. United to Christ and therefore called to be united among themselves. United in the mission to oppose prophetically the idolatry of power, of having, of pleasure. And so obedience binds and unites the different wills in the same fraternal community endowed with a specific mission to be accomplished in the Church. Obedience is a "yes" to God's plan that has entrusted a particular task to a group of people. It involves a link with the mission, but also with the community that must realize here and now and its service together; it also requires a lucid glance of faith on superiors who "carry out their duty of service and guidance" and mustto protect the conformity of apostolic work with the mission ... And so in communion with them one must realize the divine will, the only one that can save.

One and the same call of God has gathered together the members of a community or institute; a single will to seek God who continues to guide them.

From this initial convocation-communion then comes a double service: ad intra (the joint research of the will of God and the fraternal coexistence) and ad extra (the apostolic mission).

Community life connotes the charism with its value as a crucifying gift, which molds, shapes and grows, freeing itself from selfishness and enabling one another to serve one another. Gym of freedom and creativity, it is a dynamic reality, which is built every day in the communion of faith, hope and charity, and in the service of evangelization, of which it is an indispensable premise.

Communion is what makes consecrated life attractive. We are attracted to two things: from love and beauty. The Christian East says that beauty is synonymous with holiness, like love. Consecrated persons, called to holiness, are experts in beauty, love, unity and transfiguration. They are "artists" of the Spirit.

What attracts in the consecrated life is not the formal perfection of the members but to see people in concrete relationships, struggling not to give in to evil; men and women who, transformed by the daily encounter with Christ in the Eucharist and in the Word, learn "to discover Jesus in the face of others, in their voice, in their requests" (EG 91), declining the mysticism of living together with the mysticism of the encounter, letting itself be "illuminated by the relationship of love that passes between the three Divine persons as a model of all interpersonal relationships".

Being a community is action and process. The community is built day by day; it is not a conquest achieved thanks to our efforts. Community is gracious when we recognize God as our Father and Mary as our Mother, and we feel like sons / daughters and brothers / sisters; when we welcome the presence and the word of the Risen Lord and recognize ourselves as disciples of the one Master, moved by the love that the Spirit pours into our hearts. The community is a grace in synodality, when we walk together with different roles and functions, in the common obedience to a revealed Word that calls for conversion and exercise of discernment. This kind of community makes the mission credible!

The Church invites consecrated persons to grow in the dimension of "communities configured by the Mission", witnesses of the primacy of God - against every kind of idolatry - and proclamation of the Gospel of the new Covenant. Communities that are "home and school of communion", because the grace of listening, of dialogue, of reconciliation flows from inside to outside. Communities infected by joy and witnesses of joy.

When Francis speaks of consecrated life, he strongly emphasizes that «the beauty of consecration is joy, joy ...». And he adds that he who has encountered the Lord and follows him with fidelity is a messenger of the joy of the Spirit. "Only through this encounter or re-encounter with the love of God, which turns into happy friendship, are we redeemed from our isolated conscience and from self-referentiality" (EG 8). Rejoice! To joy is dedicated, his Letter to the consecrated and consecrated persons for the year of the consecrated life.

Pope Francis presents us with the experience of joy, the joy of living of a Presence, the joy of telling the Good News that is a gift of life. We are called to the diaconia of joy. The need for love in the consecrated life is measured by the joy that illuminates the faces. And joy is also an excellent vocational promotion. A splendid image of the Sufi mystique compares the servant of God to an hourglass that is emptied with joy: joy comes from a certainty: the hourglass knows that soon, that suddenly, a Hand will overturn it ...

 

The Pauline community according to Fr. Alberione

 

The community, as our documents well underline, is a place in which our identity as disciples and apostles of the Master matures and strengthens; the area in which communion with him and among us expands in the mission.

In Christ the community, nourished by the Word and the Eucharist, becomes light. "From here I want to enlighten", explained the Founder, he started from the Tabernacle and from the community, which the Master has invested in a specific mission: "I am your light and I will use you to enlighten. I give you this mission and I want you to do it "(AD 157). Therefore, a great light must start from the community, even if it is threatened by many difficulties, because Christ is in the community: "I am with you, that is with your Family, which I desired, which is mine, that food, of which I belong, as a leader. Do not waver! If also there are many difficulties; but that I can always be with you! Do not sin ... "(AD 156).

Community = Jesus and us. The community that lets itself be inhabited by Him is light. Its radiant light is the light of communion, the light of the lived Gospel, the light of the proclamation.

Fr Alberione did not leave us a treatise on "common life" and, in reality, did not speak explicitly of the community in itself. He was rather interested in how his communities lived concretely, he was attentive to the realities - personal and not - in which the life of the communities was incarnated.

A first community nucleus was established in Alba around 1916. The Founder was pleased to highlight two characteristic elements: the "Pauline spirit" and the "love for the nascent family". The style of life is the familiar one and also the language adapts: one speaks of family, home, father, sons and daughters ... Toward the twenties and thirties he begins, however, to reorganize, even canonically, the Pauline communities that pass from personal management of the authority to share responsibilities. Later, during the period of full expansion, Fr. Alberione had to intervene with a long article on St. Paul to prevent the "pharaonic" temptations in the buildings and recall to the essential: "The first and decisive criterion [to be followed in the construction projects] is keep in mind the service which the house must make ", that is, to make the life of recollection and the exercise of the apostolate easier".

Fr Alberione does not renounce, to the family model and so he reiterates, in the spring of 1957, opening the Chapter of the Pious Society of Saint Paul: "The full concept of the Institute is this: religious family modeled on the house of Nazareth and regulated by canonical norms ..." .

In 1964, on the occasion of the 50th anniversary of the foundation, the Founder translates his vision of the Pauline community into an image taken from the peasant world: that of a four-wheeled cart that serves the community to transport the Gospel. These wheels, in a circular dated 22 June 1933, are defined as follows: «1. Spirit; 2. Study; 3. Zeal; 4. Poverty ». In these four fields Fr. Alberione saw the life of the Pauline communities as summarized, then summarized in Abundantes divitiae: "All man in Christ for a total love of God: intelligence, will, heart, physical forces. Everything, nature and grace and vocation, for the apostolate. Chariot that runs on the four wheels: holiness, study, apostolate, poverty "(AD 100).

 

Essential elements of the Pauline community

The Lord wanted us to unite in order to accompany us on the path towards religious perfection and our apostolate, and has charged me, the most miserable of all, to communicate to you his most wise and most loving will, our devotion, the grace of the Holy Spirit. and our particular life ... You will have blessings and consolations and spiritual children to the extent that you will follow, living the Pauline life as it results from the Constitutions ... Let us love each other, very well ... The grace of the Lord, his light, his comfort are always with me and with each of the brothers and sisters: for life, death, eternity.

These, therefore, are the essential elements of the Pauline community:

1. Communion in Christ Master (sanctifying community) - Thanks to this union with Christ, the sign of ecclesial unity is realized. A bond of spiritual communion is common prayer, the "spirit of piety" which gives our Institutes "a marked and manifest Pauline color". Individualism and the singularity of prayer is "a specious temptation"; rather, it is a rejection of community life. Therefore "it is necessary that after [having] embraced the common life with the profession, we do not reject it with a way of living and of individual praying ...". To guarantee spiritual union, the Founder particularly suggested two means: to frequently use the Book of Prayers ("serving as a guide") and "to celebrate our feasts with the greatest solemnity outside and with inner joy".

2. The heritage of St. Paul (community of apostolate) - It is clear to Fr. Alberione that "for us the common life was born of the apostolate and in view of the apostolate ... we are at the service of the souls; religious-apostles ... ». Religious-apostles: this binomial defines us and also determines the community style. This is why the Pauline communities are religious communities and their members are consecrated: to be more authentically apostles, like St. Paul. This is also the case of secular institutes, which lack only the common life in the material sense; that is, the house in the same house, meals in common, the same exercises together, etc. ".

3. The superior and the community of formation - Capital element is, according to our Founder, the figure of the superior in the community and his function of service: "In our family the government is in Christ Master Way, Truth and Life ... a large exercise of charity ...; to govern is a broader and deeper sacrifice; to govern is to precede in holiness, prayer, example ...; To govern means to gather strength and organize them for the benefit of the community and of individuals ". In the service of authority the brothers share the community virtue of obedience: "Obedience learned from the example and teaching of the Divine Master, in a docility that sounds cordial collaboration ... The ultimate" social bonum "is the union ... Now on the one hand, the solicitude of the master-superiors for all and, on the other, the mutual goodness between brothers and the obedience of the members realize the ut unum sint, if charity prevails ».

4. The model of Nazareth: the fraternal community - To indicate the climate, attitudes and type of relationships that must be valid within the Pauline communities, we have seen that Fr. Alberione refers to the Family of Nazareth. It "gave us the best example of this religious family life on earth"; its members - Jesus, Mary and Joseph - living in perfect communion and salvific cooperation, made it a harmonious and industrious community.

In the light of the Holy Family, all members of the Pauline communities must learn the evangelical attitude of fraternity and the sense of belonging, that is, the true "family spirit". "Relationships between religious [Paulines] should be inspired by fraternal love, but in a more perfect degree than in the natural family. The "cor unum et anima una" is necessary, as was said of the early Christians. It is therefore necessary to eliminate what could generate divisions, rancor: not deduction, not unjustified relationships, not mutual criticism ... but union of mind, union of heart, union of works and prayers, in solidarity with the brothers until after death ».

In 1949, the Primo Maestro wrote to the Daughters of Saint Paul about our "penitences": "The first is common to all religious: common life lived lovingly, constantly, joyously". In reality, the content of this penance suggests us to translate the expression of Don Alberione with the words of Psalm 133: "Behold, how beautiful and how sweet it is that the brothers [the sisters] live together!" ...