They are experiencing Christianity as joy and hope, having thus become lovers of Christ.

  • Spe Salvi 47

    Section 47 is my favorite in the Encyclical Spe Salvi by Pope Benedict XVI. I never tire of reading and meditating on it. It is available in several locations including Vatican.va I have added sentence numbers, because the individual sentences are priceless. I refer to it a lot to describe the conversion process.

     

    47.1 Some recent theologians are of the opinion that the fire which both burns and saves is Christ himself, the Judge and Savior.

    47.2 The encounter with Him is the decisive act of judgment.

    47.3 Before His Gaze all falsehood melts away.

    47.4 This encounter with Him, as it burns us, transforms and frees us, allowing us to become truly ourselves.

    47.5 All that we build during our lives can prove to be mere straw, pure bluster, and it collapses.

    47.6 Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation.

    47.7 His Gaze, the touch of his heart heals us through an undeniably painful transformation “as though fire”.

    47.8 But it is a blessed pain, in which the holy power of His Love sears through us like aflame, enabling us to become totally ourselves and thus totally of God.

    47.9 In this way the inter-relation between justice and grace also becomes clear: the way we live our lives is not immaterial, but our defilement does not strain us forever if we have at least continued to reach out towards Christ, toward truth and towards love.

    47.10 Indeed, it has already been burned away through Christ’s Passion.

    47.11 At the moment of judgment we experience and we absorb the overwhelming power of His Love over all the evil in the world and in ourselves.

    47.12 The pain of love becomes our salvation and our joy.

    47.13 It is clear that we cannot calculate the “duration” of this transforming burning in terms of the chronological measurements of this world.

    47.14 The transforming “moment” of this encounter eludes earthly time–reckoning–it is the heart’s time, it is the time of “passage” to communion with God in the Body of Christ (39).

    47.15 The judgment of God is hope, both because it is justice and because it is grace.

    47.16 If it were merely grace, making all earthly things cease to matter, God would still owe us an answer to the question about justice–the crucial question that we ask of history and of God.

    47.17 If it were merely justice, in the end, it could bring only fear to us all.

    47.18 The incarnation of God in Christ has so closely linked the two together–judgment and grace– that justice is firmly established: we all work out our salvation “with fear and trembling” (Phil 2:12)

    47.19 Nevertheless grace allows us all to hope, and to go trustfully to meet the Judge whom we know as our “advocate”, or parakletos (cf. 1 Jn 2:1)

    POPE BENEDICT; SPE SALVI; NOVEMBER 30 2007

    Plus, I would like to encourage comments on the content

     

    Regards

    Tom Neugebauer

    Seized by Christ

     

  • From Redemptor Hominis to a Synod on Subsidiarity

    In Redemptor Hominis, one of the first encyclicals of Pope John Paul VI, he made reference to the fact that every man is the way of the Church. This statement is to imply that Christ has entrusted to the Church the salvation of every man, so it is the duty of the Church to reach out to every man, and show them the way to Christ.

    In Gratissimus Sane, Pope John Paul II makes reference to the fact that every family is also the way of the Church.

    In addition, he said that the Family is the way that the way that the Church walks with every individual, because every person starts out as a member of a family that establishes their character, and makes them a unique person.

    However, in the last 50 years, the family has disintegrated, with more than 50 percent of marriages ending in divorce, and many children growing up without fathers. This actually creates more people with additional needs, and poorly formed character.

    100 years ago, before mobility was so common, more people lived with extended family, that provided the moral and spiritual support of an individual and of a family. It could to some extent pick up for broken family situations, but that is generally no longer the case.

    Even nuclear families are much smaller, so that is so much less the local support and council available.

    And it was typical for a family to have within it, an uncle or child or cousin that was consecrated to the priesthood. Or sisters or aunts that were consecrated. One of the most devastating effects of the reduction of the priesthood was the loss of their  moral and spiritual guidance of the family.

    With one priest for 4000 parishioners, substantially reduced family and reduced extended family, how can the Church realistically expect to walk with every family, much less every individual?

    Many years ago, I compared the organization of the military with the Catholic Church.

    In the military hierarchy, every group of 2 or 3 has a higher level to go to for support.

    Military                       # of Individuals            Catholic Church

     

    Region / Theater         1,000,000 +                       Diocese

    Army Group                    250,000                         (Deanery Group)

    Army                                   60,000 – 100,000        Deanery

    Corps                                   30,000 –   80,000        (Sub Deanery)

    Division                              10,000 –    20,000       (Parish Group)

    Brigade                                 2,000 –      5,000        Parish

    Batillion                                   300 –      1,000        (Priest Group)

    Company                                   70 –         250         (Deacon Group)

    Troop                                          25 –          60          (Small Community)

    Patrol                                            8 –          12          (Fire Patrol)

    Fire Team                                     4                          (Fire Team)

    Fire & Maneuver                         2                          (Prayer Partner)

    Soldier                                           1                          Parishioner

    I believe that the military has through many thousands of years developed the optimal efficient hierarchy structure, to provide support from the top, and successful execution from the bottom.

    For sake of reference, I added in parenthesis suggested groups where groups do not, or do not seem to exist in the Church.

    I am not suggesting that we imitate the Military, but I would like to suggest that we could do better than we are now.

    I have heard, for example, a deacon mention that there is discussion of housing priests in parish groups or subdeaneries so that they can have appropriate support and fellowship.

    I am focused on the lower levels from the deacon group and down. That is why I am working to assemble a “catechesis” related to providing support to the individual, the family, and to small communities. I’m not trying to make up anything. I am going to try to gather from the teaching from the Church. I will also make reference to articles that support it, that appear all the time in the media.

    On the other end, I am trying to inspire a Synod of Bishops to discuss Subsidiarity in general, and the sub-parish level in specific. Synods on Youth and Family  have established ongoing research of those topics. It would be worthwhile to define a starting point for developing a catechesis of Subsidiarity.

    I believe that it could, for example, lead to new projects for religious orders.

    I believe the current shape of the Church has everything to do with the resources available to work with. One can consider how many more resources would be available if the Church figures out how to walk with every man.

    Sometimes I think about the fact that if there are 7 Billion people in the world, and 1.16 B Catholics, then there are 5 persons in the world for each Catholic. That approaches a manageable group size, comparable to Christ and the 12 apostles. If only we knew how to carry that out, then we would really be able to have the Church walking with every man, in Love.

    Regards
    Tom Neugebauer
    Seized by Christ
  • Amour Laetitia Section 196 – 198

    Amour Laetitia Section 196 – 198 (Pope Francis)

    These passages talk about how the family’s small community, made up of extended family and close friends, should work.

    196 A big heart

    196.1 In addition to the small circle of the couple and their children, there is the larger family, which cannot be overlooked. 196.2 Indeed, “the love between husband and wife and, in a derivative and broader way, the love between members of the same family – between parents and children, brothers and sisters and relatives and members of the household – is given life and sustenance by an unceasing inner dynamism leading the family to ever deeper and more intense communion, which is the foundation and soul of the community of marriage and the family”.223 196.3 Friends and other families are part of this larger family, as well as communities of families who support one another in their difficulties, their social commitments and their faith.

    197.1 This larger family should provide love and support to teenage mothers, children without parents, single mothers left to raise children, persons with disabilities needing particular affection and closeness, young people struggling with addiction, the unmarried, separated or widowed who are alone, and the elderly and infirm who lack the support of their children. 197.2 It should also embrace “even those who have made shipwreck of their lives”.224 197.3 This wider family can help make up for the shortcomings of parents, detect and report possible situations in which children suffer violence and even abuse, and provide wholesome love and family stability in cases when parents prove incapable of this.

    198.1 Finally, we cannot forget that this larger family includes fathers-in-law, mothers-in-law and all the relatives of the couple. 198.2 One particularly delicate aspect of love is learning not to view these relatives as somehow competitors, threats or intruders. 198.3 The conjugal union demands respect for their traditions and customs, an effort to understand their language and to refrain from criticism, caring for them and cherishing them while maintaining the legitimate privacy and independence of the couple. 198.4 Being willing to do so is also an exquisite expression of generous love for one’s spouse.

    NOTE 223: John Paul II, Apostolic Exhortation Familiaris Consortio (22 November 1981), 18: AAS 74 (1982), 101