Blessed Alberione and the Pauline Cooperator
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This historical survey begins with the initial inspiration of Blessed James Alberione for the Pauline Mission and Spirituality. It covers events in the world and church that inspired him as the vocation and the mission of the laity came into focus in the Pauline Family and the Church.
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Blessed Alberione and the Pauline Cooperator
- 1. The Pauline Cooperators A Historical Survey
- 2. The foundational years Alberione’s first and original inspiration was a lay organization for the good press.
- 3. Influences – Spiritual Direction Venerable Canon Chiesa (1874-1946) Godfather of the Pauline Family, Father Francesco Chiesa was the spiritual director of Alberione and advised him to “never work alone.”
- 5. Alberione believed the Church was called to use technology to respond to the needs of these times.
- 6. Influences – Church Documents Rerum novarum (1891) inspired Alberione to open his foundations to the laity in a unique way within the Pauline Family. It remains an essential document, beginning a Spirit initiated chain-reactionSpirit initiated chain-reaction renewing the Church’s self- awareness as communion.
- 7. Influences – Church Documents Leo XIII (1878-1903) Rerum Novarum set the stage for our modern understanding of evangelization’s social dimension and lay participation.
- 8. Alberione’s dream… “That new apostles would restore true meaning to law, school, literature, the press, public morality; that the Church would have a new missionary impulse; that the new means of apostolate would be better used; that society would absorb the great teachings of Leo XIII’s encyclicals, especially those dealing with social questions and the liberty of the Church.” Abundantes Divitiae Gratiae Suae,17-19.
- 9. Influences – Economist (1985-1918) Developed theories of Catholic social teaching which formed a middle path between the laissez-faire economics taught by followers of Adam Smith and state-centered socialism taught by followers of Karl Marx. Blessed
- 10. Influences – Economist “He had fully grasped Toniolo’s calm but profound and fascinating speech. He had read Leo XIII’s invitation to pray for the coming century. Both spoke of the Church’s needs, of the new means of evil, of the duty to combat the press with the press, organization with organization, of the need to get the gospel across to the people, of social issues…. Particular enlightenment came from the Host.” Abundantes
- 11. Influences - Novels Antoni Fogazzaro(1842 – 1911) was a lawyer from Turin turned novelist. His novel Il Santo was banned by the Holy See.In his works we find a constant conflict between sense of duty and passions, faith and reason. He found new interpretations in positivist and evolutionist theories. Later the Society of St. Paul printed this title which was ahead of its time.
- 12. Piux X (1835-1914) & Pius XI (1857-1939) encouraged Catholic Action which inspired Alberione continue his foundations of “co- workers for the good press” along side of the priests and religious.
- 13. Foundations - The House “There is a kinship bond among them, because all of them were born from the Tabernacle.” Abundantes The Charismatic image of the building of God was from Paul, “You are being build together into God’s dwelling place in the Spirit.” Eph. 2:19-20
- 14. Foundations - The House In 1 Corinthians 3:9 the word “cooperator” is used by St. Paul in connection with “building” – “We are God’s co-workers. You are God’s field, God’s building.” Everyone is included in the mission and called to transform the world in Christ.
- 15. Influences - Pastoral written by the young priest James Alberione during the years 1912-1915 He saw the good press and other new methods as means to introduce the Word of God and voice of the Church in enviroments not stricly ecclesial.
- 16. Influences - Pastoral “Apostles among their companions they will know how to suggest practical things, which often the priest with all his knowledge is not capable of seeing; since they know the needs better than we do.”
- 17. Influences Saints of Turin In 1876 Bosco founded a movement of laity, the Association of Salesian Cooperators, with the same educational mission to the poor. In 1875 he began to publish the Salesian Bulletin.
- 18. Influences Saints of Turin He helped begin the magazine “The Voice of the Worker” (1876), and was the initiator and main leader of the “Association for the good books and journals” (1883), that promoted many small popular libraries that circulated educational and religious publications. St. Leonardo Murialdo
- 19. Influences Saints of Turin St. Joseph Cottelengo founded monasteries, convents, communities of priests, and brothers, and organized groups of lay volunteers. His legacy of charity stands today at the heart of Turin city as a sign of what it means to love and serve others in an evangelical way.
- 20. Influences Saints of Turin One of the ‘Social Saints’ of Turin included with Giuseppe Cottolengo, John Bosco, Maria Domenica Mazzarello, and Leonardo Murialdo, who ministered to the dispossessed, marginalized and often criminal elements of a city in the throes of industrialization.
- 21. Influences - 3rd Orders Lay Dominicans are men and women, singles and couples living a Christian life with a Dominican spirituality in the secular world.
- 22. Influences -Pastoral Experience The parish of Blessed Timothy Giaccardo St. Martin’s in Narzole. June 1907 he was ordained a priest. His time as assistant pastor in Narzole (Cuneo) was brief but decisive from the perspective of pastoral experience. He later served in two other parishes.
- 23. Foundations - Organization His initial idea was for a Catholic organization of writers, technicians, publishers, and bookstores to whom he would give direction. This original idea never left his thoughts.
- 24. Foundations - Organization Bishop Joseph Francis Re (1889- 1933) confirmed and ordained James Alberione. He wrote the official letter requesting Papal Recognition of the Society of St. Paul and the Daughters of St. Paul. He signed the Decree recognizing the Association of Pauline Cooperators as a third order house of the Pauline Family.
- 25. Foundations - The House “The Pious Society of St. Paul is composed of two branches: one masculine and one feminine, both having a common life and the vows; and a third branch made up of Cooperators of the good press.” 1921 transmission to the Holy See by Bishop Giuseppe Re of Alba
- 27. Foundations – The House Prophetically before Vatican II (1954) Alberione asked consecrated Paulines to include the laity in their projects, assist them in organization, share their joys and sufferings, and continue formation with the Cooperator magazine.
- 28. Foundations – The House “The Cooperators are persons who understand the Pauline Family and are united in spirit and purpose with it…. For its part, the Pauline Family desires to promote their Christian education, to guide them to live an exemplary life, and to make them sharers in the goods of the Congregation and in the merits of the apostolate.” Alberione, 1954
- 29. Influences – The House “All together we have a union of persons who aim to help one another to promote the Glory of Go and good will among people.”
- 30. Foundations “There is the Union of Pauline Cooperators. These are ordinary Christians who wish to live better lives than many Christians. they will be in harmony with the Pauline apostolic life by their prayers, offerings, and works carried out in the Pauline spirit.” Alberione,1960
- 31. Influences – Church Documents Pope John XXIII (1881- 1963) For the first time instruction for the laity is found in an encyclical, Mater et Magistra, in 1961. It emphasised the responsibility of the laity to discern and act.
- 32. Influences – Vatican II With Vatican II came a renewed emphasis on baptism. The council affirmed that all people are called to holiness and that each member of the Church has the vocation to evangelize.
- 33. Influences – Vatican II The council’s Pastoral Constitution on the Church, Gaudium et spes (1965) invited the laity to participate actively in the entire life of the church not only to animate the world with the spirit of Christianity but also as witnesses to Christ in all circumstances and at the very heart of the human community.
- 34. The Church redesigns her own identity Lumen gentium changed the Church’s vision from a society of faithful Christians to a people of God. Through their baptism and confirmation all are commissioned to that apostolate by the Lord Himself.
- 35. Influences – Vatican II The renewed ecclesiology of Vatican II (1962- 1965) was the result of decades of grappling with the emerging theology of the laity.
- 36. Influences – Vatican II “Lay people, too, sharing in the priestly, prophetical and kingly office of Christ, play their part in the mission of the whole.” Vatican II Decree on Apostolate of the Laity, 1965
- 37. Yves Congar, O.P.(1904- 1995) affirmed that the two-fold decisive elements are not priesthood and laity but ministry and community. Alberione compared the Pauline Family to a great parish with diversity in unity. Influences – Vatican II
- 38. Influences – Church Documents Pope Paul VI(1897-1978) “The task of evangelization is the duty of every believer, and it is proper to the laity and not just for the ordained. In fact ‘the Church exists in order to evangelize.” On Evangelization, 1975
- 40. New Signs of the Time The way Alberione lived the charism was to seek wisdom in the era and the place in which he lived.
- 41. New Signs of the Time Paulines today reclaim this passage for the 21st century: “The 20th century is ours and it is in this century that we are to live and act. We must be in this century, that is, seek to understand its needs and provide for them. This is easy because God has given us the temperament and customs relating to our times and not the times of the past….Today organization is the thing, so let us organize the good....” Alberione, Women Association with Priestly Zeal
- 42. New Signs of the Time Medellin (1968) Church of the Poor; New Evangelization Justice in the World (1971) Reading signs of the times; Ecology; social mission as a dimension of evangelization On Evangelization (1975) Church exists to evangelize; Addresses the role of every Christian in evangelization
- 43. New Signs of the Time Puebla (1979) need a well-founded ecclesiology Redeemer of man (1979) emphasized the dignity of the human person, human rights and personal freedom Mission of the Redeemer (1990) “The commitment of the laity to the work of evangelization is changing ecclesial life” (RM 2).
- 44. New Signs of the Time “The commitment of the laity to the work of evangelization is changing ecclesial life.” 1979 John Paul II Redemptoris missio, on the ecclesiology of communion promoted by Vatican II.
- 45. New Signs of the Time “In this vision of Church- communion each of the members lives in relation with the others, without losing their uniqueness which enriches the whole.” John Paul II Christefidelis Laici, 1988
- 46. New Signs of the Time “The fundamental objective of the formation of the lay faithful is an ever- clearer discovery of ones vocation and the ever- greater willingness to live it so as to fulfill one’s mission.” John Paul II Christifideles laici,1988
- 47. New Signs of the Time “The laity should be conscious of their own standing in the Church: not as mere recipients of doctrine and the grace of the sacraments, but as active and responsible agents of the Church’s mission to evangelize and sanctify the world.” 1993 ADDRESS OF HIS HOLINESS JOHN PAUL II TO THE BISHOPS OF THE UNITED STATES OF AMERICA ON THEIR "AD LIMINA" VISIT
- 48. New Signs of the Time “Share the riches of your charisms with all those involved in the one mission of the Church which is to build up the Kingdom.” Benedict XVI, 2001
- 49. New Signs of the Time “Laypeople share in the responsibility of the Church’s ministry. There should be a renewed awareness of our being Church and of the pastoral co-responsibility that, in the name of Christ, all of us are called to carry out.” Pope Benedict XVI, 2009
- 50. Our journey: laity in mission “In this vision of communion, the starting point is found in common sources, a common mission, a common spirit, so as to then emphasize diversity, the different ways of participating in the single mission of the Church; we start out from unity so as to then differentiate the various forms of living it.” Pauline Document Laity in Process of Redesign, 2011
- 51. Living the Pauline charism Baptized into communion with God in Christ through the Spirit we form a communion of believers sent in mission. Every Christian remains unique and unrepeatable. The call to mission is fulfilled by each person placing their gifts and talents at the service of the Church and in turn receiving and making their own the richness common to the whole Church.
- 52. Pope Francis, 2013 “It would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients.” St. Paul with co-workers Aquila and Prisilla.
- 53. Communion This is the Church’s symphony, the rich variety of gifts and charism freely given by the Holy Spirit as he wills, all working together in harmony (Eph. 4:11). “What does it take God to stir up Cooperators for the Pauline Family? With one Fiat God created the heavens. Alberione, 1924
- 54. The Continuation… © Daughters of St Paul Sr. Margaret Charles Kerry, fsp margkerry@gmail.com
Editor's Notes
- http://www.catholicsocialteaching.org.uk/principles/history/ However, these rich insights and sometimes sophisticated approaches did not become known as ‘Catholic Social Teaching’ until a series of papal Encyclical Letters on ethical issues was published, beginning in 1891. In that year, Pope Leo XIII wrote the Encyclical Letter, Rerum Novarum – “Of New Things” addressing the new issues facing European society as a result of the Industrial Revolution and the social transformation this brought about.On the one hand, he expressed moral outrage at the disparity between “the enormous fortunes of some few individuals, and the utter poverty of the masses” (paragraph 1), many of whom lived in conditions little better than slavery. On the other hand, Pope Leo upheld the right to private property and rejected Marxist belief in the inevitability of ‘class-struggle’. He upheld the dignity of human work and, despite his desire to avoid violent revolution, laid down the basic principle of the priority of Labour over Capital: in other words, people are more important than property and everyone has a right to the basic necessities of life and a just wage (paragraph 34). Moreover, he identified the role of the state as the promotion of both ‘public well-being and private prosperity’ (paragraph 26). This aim became known in later Catholic teaching as promoting the Common Good. It is the principle that the rights of one group cannot be set aside for the convenience of the majority. It demands of the state a special concern for the protection of the rights of the poor (paragraph 29), a theme much developed by Liberation Theologians in the last 40 years. Moreover, Leo acknowledged the legitimate role of Trade Unions as defenders of the working class. A concern for the dignity and value of the human person, and for the poor in particular, has proved to be an enduring feature of Catholic Social Teaching since the time of Pope Leo. But the real importance, historically, ofRerum Novarum – “Of New Things” was the new willingness of the Pope to engage with the rapid changes happening in contemporary society, drawing on the riches of Catholic Tradition to identify the moral issues involved. This is the core of all later Catholic Social Teaching.
- Alberione recognized that the same media employed by the “many writers and propagandists of socialism and of modernism” [1] could be used to make Leo XIII’s ideas widespread. He prayed to know how to bring about a new way to proclaim the teaching of the Church and diffuse the Gospel: That new apostles would restore true meaning to law, school, literature, the press, public morality; that the Church would have a new missionary impulse; that the new means of apostolate would be better used; that society would absorb the great teachings of Leo XIII’s encyclicals, especially those dealing with social questions and the liberty of the Church. [1] Alberione, James. Abundantes Divitiae Gratiae Suae: Charismatic History of the Pauline Family. St.Pauls: Rome.1998. §49. [2] Alberione, James. Women Associated with Priestly Zeal: For the Clergy and for Women. St. Pauls: Rome. 2000. §292. [3] Abundantes Divitiae Gratiae Suae, §17-19. Alberione’s vision continued to grow to encompass everyone together for the apostolate: women, men, lay people, the single, the married, religious, and clergy as the “building of Christ.” Alberione’s evolution of thought on subsidiarity and the equal dignity of all men and women developed with this first social encyclical.
- Catholic Action was the name of many groups of lay Catholics who were attempting to encourage a Catholic influence on society. Catholic Action movements arose in Western Europe during the 1920s and ’30s—typically in response to the plight of the industrial working class, as well as to the rise of atheistic Communism—and spread soon after to the United States. For example: The Young Christian Workers in Belgium supported free trade unions; Azione Cattolica was founded in 1867 by Mario Fani and Giovanni Acquaderni with the name of Società della Gioventù Cattolica Italiana (Italian Catholic Youth Society), then reformed during the Mussolini regime when the association was structured into 4 sectors and was called Azione Cattolica The Christian Family Movement started in the United States in the early 1940s and involved Catholics who met in one another’s homes and fanned out to ministries ranging from marriage counseling to drug awareness programs. There were lay movements before this: Beguins, encouragement in St Francis DeSalle’s writings, Cardinal Newman introduced consulting the laity in matters of significance in the life of the Church.
- Still in this era Leo had declared that there are two distinct classes in the Church: pastors and their flocks, the leaders and the people. “The role of the first order,” he wrote, “is to teach, to govern and to lead men in life; to impose rules. The duty of the other is to submit itself to the first, to obey it, to carry out its orders and to honor it.”
- [1] Alberione, James. Women Associated with Priestly Zeal: For the Clergy and for Women. St. Pauls: Rome. 2000. §292. Graves de communion ON CHRISTIAN DEMOCRACY Il fermo proposito ON CATHOLIC ACTION
- Even though Pius X said “the church is an unequal society – two categories – the pastors and the flock. With the pastoral body only is …. And the multitude is to be led.” Catholic Action encouraged by Pius X and Pius XI, was an invitation for Alberione to begin “co-workers for the good press,” who worked alongside the priests and religious as they published and distributed newspapers, books and films. Joseph V. Sommers. Review for Religious (1946) 15-16. Pius X's contributions are these: he restricted the term Catholic Action to the laity's share in the apostolic mission of the hierarchy; he set the universal aim for Catholic Action--to establish, defend, and fully extend the Kingdom of Christ in individuals, in families, and in the whole of society; he stressed its special necessity in our times: he gave it pre-eminence among the means recommended for the reconstruction of the social order according to a Christian pattern; he based the obligation of Catholic Action on membership in the Mystical Body, on the law of charity, and obedience to the pope; he outlined its subordination to the direction of the hierarchy; and he recalled to priests their obligation to guide and encourage this apostolic organization among the laity. [1] My Co-Workers in the Gospel: Handbook for Pauline Cooperators, Pauline Editions, Boston, 1986, p. 50 ( Bishop of Alba 0 [2] Carter Alexander, W. A Canadian Bishop’s Memoirs. North Bay, ON: Tomiko Publications, 1994, 50−51. In his last public audience, Pope Pius XI (d. 1939) was reported to have said, In 1921 the Bishop of Alba presented a report on the Pious Society of St. Paul that read,
- [1] James Alberione, Mi protendo in Avanti. Rome, 1954, p.344 He invited Cooperators to live the same two precepts of charity as the consecrated Paulines “All together we have a union of persons who aim and help one another to promote ‘the glory of God and good will among people’ in accordance with the example of St. Paul.”
- Continued evolution of Alberione’s thought on the laity is evidenced in the following text, dated June 11, 1954, on the occasion of the 40th anniversary of foundation. [1] James Alberione, Mi protendo in Avanti. Rome, 1954, p. 341 In the 1950s Alberione’s intuition led him to believe that there was more in store for the laity—a genuine secular holiness, that there could be a mutual exchange of goods and a true friendship between the consecrated religious and the lay faithful. This awareness came from the knowledge that Cooperators desired to imitate the path to holiness found in Pauline religious life.
- [1] James Alberione; Ut Perfectus Sit Homo Dei, 1960, n.381 “They are like a Third Order but they cannot be called that since we are not an Order (as are the Benedictines) but a religious Society. They must be started off to practice the virtues (not the vows) of poverty, chastity and obedience, in accordance with their state of life. Thus …” The word “charism” was not in popular use until after Vatican II. In the 1950s and 1960s, understanding of the role of the laity in the Church was developing. The laity were still dependent on the hierarchy for their apostolate. Religious congregations directed the laity toward a holiness based on the consecrated life. Spiritual practices were articulated through devotion, prayer, and discipline.
- Gaudium et spes exhorted “the people of God as a whole…especially pastors and theologians, to listen to the various voices of our day, discerning them and interpreting them, and to evaluate them in the light of the word, so that the revealed truth can be increasingly appropriated, better understood and more suitably expressed” (GS 44; 62). [1] Paul VI, Guadium et Spes, (Boston: Pauline Books & Media, 1965) 43.
- Lumen Gentium n.33 Tenace says about “the beauty of Christianity not being manifested in the first place through works but through a mentality of communion.”[1] Christ broke down the dividing wall that kept us apart from God and each other, bringing about a people called into assembly (ekklesia) and marked by holiness (Eph. 2:3-16). It is through Baptism, we read in Lumen Fidei, that “the life of the believer becomes an ecclesial existence.”[2] [1] Starting Afresh from Baptism, 9. [2] Lumen Fidei, §22. Radcliffe states, “It is necessary to grasp why so much hangs on our understanding of this moment of Baptism, when all the faithful are anointed as priests, prophets and kings. The flourishing of all our Churches depends upon getting this right. If we do the energy of the whole Body of Christ will be unlocked.”[1] [1] Take the Plunge, 189.
- Yves Congar set the dialogue for this identity when he wrote: “At bottom there can only be one sound and sufficient theology of the laity, and this is a ‘total ecclesiology’”[1] [1] Yves Congar, Lay People in the Church, (London: Geolffrey Chapnan, 1957) xvi.
- The Second Vatican Council emphasized the reality that all the faithful share in the responsibility of teaching, guiding and sanctifying. These roles are not restricted to the clergy or religious Vatican Council, suggested that the discussion on church and ministry can be either entered through the door of the hierarchical priesthood (and consider the bishop or priest’s exclusive call as a paradigm for all ministry) or the door of the community. If we enter the first door the layperson may be seen as a participant in a work properly belonging to the ordained. If we enter the door of community then we may describe the whole church as receiving the mission of Christ and affirm diverse ministries within this community. [1] [1] CF. Edward P Hahnenberg, Ministries: A Relational Approach, (NY: Herder & Herder, 2003) 9.
- The word evangelization, or words with similar meaning, was used over two hundred times in the Second Vatican Council documents. “Ever since the risen Lord sent out his disciples to make disciples of all nations, the Catholic Church has engaged in what we now call “missionary activity”….But the way we speak of this activity has changed over the centuries. In fact for about fifteen centuries the word ‘mission’ was not used to refer to this activity….the noun “evangelization” began to be used by Catholics only about fifty years ago.” Even though in RN the word “Gospel” is only used eight times and “evangelization” was not at all in use in Church documents until the Second Vatican Council[1] In their final message the bishops committed themselves to “foster a new evangelization.” The expression New Evangelization was used in Medellin 1968 influencing Pope John Paul’s adoption of the term which he employed at Puebla 1979. Alberione brought together the Church’s social teachings and mission of Gospel proclamation. In his historical-charismatic survey of the beginnings of the Pauline Family, Father Sgarbossa describes Alberione’s grasp of this era: (see Social Dimension of Evangelization paper 2014). Today Pope Francis is asking us to re-examine the culture of and structures of the Church so that they are really at the service of Gospel proclamation to “embark upon a new chapter of evangelization Gorski, John F. M.M. “From ‘Mission’ to a ‘New Evangelization’ The Origins of a Challenging Concept”
- N. 2 Redemptoris Missio Vatican II ushered in the “age of the laity” The most immediately significant changes effected by the Council Church’s understanding of itself and its relation to the modern world. The Council moved away from language of the Church as the perfect society or the kingdom of God onearth and described itself instead as a “sacrament” to the world (Flannery, 350) and as a “pilgrim Church” that is looking forward to its full realization (Flannery, 407-412). The Church also assumed a great deal of world-responsibility, and far from emphasizing its separation from the secular world spoke of its solidarity with the whole of humanity recognized reflections of religious truth outside of the Catholic Church and opened up new opportunities for ecumenical and inter-religious dialogue 2. Reformulation of the liturgy. 3. Laity were encouraged to actively participate in the liturgy 4. Affirmation of human dignity and religious liberty. The Council declared that no one should be coerced into affirming any religious position but that persons should be free to act according to their own free conscience Flannery
- “In Church Communion the states of life by being ordered one to the other are thus bound together among themselves... They are different yet complementary, in the sense that each of them has a basic and unmistakable character which sets each apart, while at the same time each of them is seen in relation to the other and placed at each other's service” (ChL 55).
- Enlightened by the ecclesiology of communion, laity have become aware that they are not meant to substitute anyone, but to exercise their own mission in the Church. But they were lacking what men and women religious have: formation. (laity in process of redesign 2011). , 58.
- n.3 Friday, 2 July Professor Clifford, director of the Centre for Vatican II and 21st-century Catholicism at Saint Paul University in Ottawa, Canada, shared that we may still have “a notion of ministry whose aim is to bring people back to the parish on Sunday morning.” She explains that this is not really the end of evangelization. “The end is to form the community of baptized disciples to go out and enable them and support them as they go out and live the Gospel every day of the week.”[1] Baptism, the gateway to the ecclesial community where we are empowered for witness and mission, is the key to understanding evangelization as our common, communal response to the gift of new life in Christ. In return, linked to the dawning of a new sacramental sense in the lives of Christians[2] evangelization enables the awakening of faith and the discovery of the Gospel.[3] [1] Rite of Christian Initiation of Adults. Study ed. Chicago, Ill.: Liturgy Training Publications, 1988. 229. [2] Lumen Fidei, §40. [3] Cabié, Robert. The Sacraments. New ed. Collegeville, Minn.: Liturgical Press, 1988, 85.
- Address to the Plenary Assembly of the International Union of Superiors General, May 7, 2001. Professor Clifford, director of the Centre for Vatican II and 21st-century Catholicism at Saint Paul University in Ottawa, Canada, shared that we may still have “a notion of ministry whose aim is to bring people back to the parish on Sunday morning.” She explains that this is not really the end of evangelization. “The end is to form the community of baptized disciples to go out and enable them and support them as they go out and live the Gospel every day of the week.”[1] [1] Rite of Christian Initiation of Adults. Study ed. Chicago, Ill.: Liturgy Training Publications, 1988. 229.
- To what extent is the pastoral co-responsibility of all, and particularly of the laity, recognized and encouraged? OPENING OF THE PASTORAL CONVENTION OF THE DIOCESE OF ROME ON THE THEME: "CHURCH MEMBERSHIP AND PASTORAL CO-RESPONSIBILITY" ADDRESS OF HIS HOLINESS BENEDICT XVI Basilica of Saint John Lateran Tuesday, 26 May 2009
- Seoul Korea Interchapter Daughers of St. Paul
- [1] Richard Gaillardetz quotes John Zizioulas, from Being as Communion: “There is no such thing as a non-ordained person in the church” (35), Susan K. Wood, ed., Ordering of the Baptized Priesthood, (Collegeville: Liturgical Press, 2003). [2] James Alberione, Pauline Calendar 1957, (Rome: Society of St. Paul, 2009).
- 120 Evangelii Gaudium In virtue of their baptism, all the members of the People of God have become missionary disciples (cf. Mt 28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and The new evangelization calls for personal involvement on the part of each of the baptized. Since every Christian is challenged, here and now, to be actively engaged in evangelization indeed, anyone who has truly experienced God’s saving love does not need much time or lengthy training to go out and proclaim that love.
- Every Christian is dedicated to Christ, anointed by the Holy Spirit and remains unique and unrepeatable. The call to mission is fulfilled by each person placing their gifts and talents (stewardship) at the service of the Church and in turn receiving and making their own the richness common to the whole Church. That is why Pope Francis said in order to evangelize all a person needs is Baptism.[1] The absolute newness of Jesus Christ in history continues in the absolute newness of the baptized person in society. [1] Vatican News Service “Pope Francis: To Evangelize, Baptism is Enough.” http://www.news.va/en/news/ vatican-pope-francis-to-evangelize-baptism-is-enou (accessed January 24, 2014). Pastoral ministry in a missionary key seeks to abandon the complacent attitude that says: ‘We have always done it this way.’ I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities.[1] [1] Evangelii Gaudium, §33. For Quote See Statutes http://www.paulus.net/doc/statuto/cp/StatutoCP_eng.pdf?phpMyAdmin=za1TqFZSWe%2CFWPJ823H7VCuMsi0 “God is afraid only of our self-love.” at the end of this quote is an example of the predominate spirituality before John XXIII and Vatican II. It is more Calvinist than Catholic - Jansinistic.