Thursday, April 29, 2021

Positio super Virtutibus of Abp. Antonio de Almeida

Positio super Virtutibus of Servant of God Bishop Antonio de Almeida Lustosa


(ANS - Vatican City – April 28, 2021) 
– On April 27, the volume of the Positio super Vita, Virtutibus et Fama Sanctitatis of the Servant of God Antonio de Almeida Lustosa, SDB, archbishop of Fortaleza, Brazil, was delivered to the Congregation for the Causes of Saints.

Msgr. Maurizio Tagliaferri was the rapporteur of the Positio, Fr. Pierluigi Cameroni, SDB, was the postulator, and Dr. Cristiana Marinelli was the collaborator. The structural elements of the Positio are: a brief presentation by the rapporteur; the Informatio super virtutibus, that is, the theological part in which the virtuous life of the Servant of God is demonstrated; the two Summaria with the testimonial and documentary evidence; the Biographia ex Documentis; the final sessions and the iconographic apparatus.

Antônio de Almeida Lustosa was born in São João del Rei, state of Minas Gerais, Brazil, on February 11, 1886. From his parents, João Baptista Pimentel Lustosa and Delphina Eugênia de Almeida Magalhães, exemplary Christians, he received a good Christian and human formation. An intelligent boy with a good and generous disposition, at 16 he entered the Salesian school of Cachoeira do Campo (Minas Gerais); three years later he was at Lorraine as a novice and assistant to his companions. After his first religious profession, which took place in 1906, he became a teacher of philosophy, studying theology in the meantime. His perpetual profession took place three years later, and on January 28, 1912, he was ordained to the priesthood. In 1916 he was director and master of novices at Lavrinhas in the Colegio São Manoel. In the five years he spent there, young Fr. Lustosa expressed the best of himself both as a priest and as a Salesian.

On February 11, 1925, anniversary of the first apparition of Our Lady of Lourdes, he was ordained bishop of Uberaba, a day he chose to commemorate the presence of our Lady in his life. In 1928 he was transferred to Corumbá, in Mato Grosso, and in 1931 he was promoted to archbishop of Belem do Pará, where he remained for 10 years. On November 5, 1941, he took up the post of archbishop of Fortaleza, capital of the state of Ceará.

Among an unusually high number of initiatives and actions of a social and charitable nature, he created more than 30 new parishes, 45 schools for the needy, 14 health centers on the outskirts of Fortaleza, the School of Social Services, nowadays affiliated with the State University del Ceará, the São José and Cura d’Ars hospitals, to mention only some of the most important works attributed to his episcopate.

His pastoral action was articulated in particular in the field of catechesis, education, pastoral visits, the increase of vocations, the enhancement of Catholic action, improvement of the living conditions of the poorest, the defense of workers’ rights, the renewal of the clergy, the establishment of new religious orders in Ceará, not to mention his rich and fruitful activity as a poet and writer. He founded the Institute of Clergy Cooperators and the Congregation of the Josefinas.

Eleven years after his resignation from the archdiocese, after which he retired to the Salesian house in Carpina, in the diocese of Nazaré, Pernambuco, confined to a wheelchair, he died on August 14, 1974, demonstrating, even during his illness and suffering, an exemplary attitude of full and unconditional acceptance of God’s will.



Images from Palabek

Images from Palabek

The Palabek refugee camp in Uganda is one of the largest such camps in the world.  Salesian priests and brothers have been there almost since its beginning, providing pastoral care and educational opportunities.  They are the only non-refugees allowed to live in the camp.


(ANS – Palabek, Uganda - April 29, 2021) - The Palabek refugee camp was officially established in April 2016 and currently hosts more than 56,000 refugees and asylum seekers, mostly from South Sudan. Here, Salesian missionaries welcome and support all these people, offer them pastoral care and also run several schools, to ensure adequate education for children and young people. Among these photos – which portray moments of daily life in the camp – there are also images relating to the Easter period, with the celebrations of Holy Week, Easter Mass, and the Baptisms of several newborns.

Sunday, April 25, 2021

Return to Island Pond

Return to Island Pond

Last September, 4 of us camped close to Island Pond in Harriman State Park.  On Friday Fr. Jim Mulloy and I returned, along with candidate John Taylor, who is, like Fr. Jim, a member of the SDB community at Don Bosco Prep in Ramsey, N.J.


The Prep had an early dismissal on Friday, thanks to a career day, so the 3 of us got on our way at 1:00 p.m.  We parked along Rte. 106 and hiked about half an hour north Island Pond Rd., an old woods road, about a mile and a half, generally uphill.

It was a cloudless spring day, and it would have been pleasantly warm but for a vigorous north wind blowing consistently all day, stopping only around sunset.


We realized our plan to "seize" the ruins of an old park ranger cabin--outer stone walls with a fireplace and chimney in the middle, roughly dividing the ruins into 2 rooms. 


The building overlooks the pond on one side and is just 100 feet or so from the end of the trail and the open water of the pond.  The walls didn't provide as much shelter from the wind as we expected, but something, anyway.


Fr. Jim procured water, and John and I hunted up firewood.  Beavers had taken down a pine sapling nearby, and there was plenty to be found a little farther away.  John did good service with my Sven folding saw, which still (as they say) cuts thru wood like a knife thru butter.  We amassed plenty of wood for cooking, heating, and camp atmosphere, and even left a good stash behind us in the morning.


Besides that, we enjoyed the fresh air, did some exploring, prayed the Liturgy of the Hours, and grilled hot dogs on a very fine fire in the fireplace.  Even after recent rain, the wood was mostly tinder-dry, and I didn't need anything but some newspaper and 1 match to get it started--no firestarters (Fr. Jim makes some dandy ones with old candles and dryer lint inside egg carton sections).


To the dogs and buns we added cheese, trail mix, oatmeal cookies, and dried apricots, according to our individual tastes.  We had plenty of time just to sit by the fire and talk.

Fr. Jim decided to sleep outdoors and felt quite cozy inside his sleeping bag--which he had to save from blowing into the pond well before bedtime.  A couple of our logs weighted it down safely.  John and I were tented within the walls, he in one "room," I in the other.  (My tent was downwind from the fire and smelled of smoke when I unpacked it at home; airing it out helped a little.)


A nearly full moon added to the atmosphere, well before sunset.  Geese on the pond honked all nite long, and we also heard crickets and a whip-or-will.  After the wind let up, we heard the steady whirrr of traffic on the N.Y. Thruway.  


Unlike the outing Fr. Jim and I had to Big Hill a few weeks earlier, we had no critter visits.  I had a hard time getting our bear bag up into a tree (found out the hard way that pines aren't a good choice because there are too many little branches that snag the line, and in fact my mesh ditty bag for my mess kit was destroyed).  But eventually I accomplished the task in a birch (?) sapling, the bag about 15' above the ground.  It passed the nite in safety.

Fr. Jim and John said they slept very well.  Not I (no surprise).  We all got up between 6:15 and 6:25 a.m., and made the Eucharist our 1st order of business (other than visiting Mother Nature).  I had a solid breakfast of PB & J, coffee, and apricots.  John also indulged in coffee, but otherwise my companions went light on breakfast.  Both broke down and packed their gear rapidly.  As usual, I was slower (and very methodical, as they remarked).

Fr. Jim doused what little was left of our fire, we checked to make sure we hadn't left anything behind (in fact, we picked up a little of others' trash--there wasn't really much), and we were on the homeward trail before 8:00 a.m.

On our way out we met a couple of guys going in.  On Friday there'd been a few day hikers up to the cabin ruins, including 1 with a very friendly dog.  No doubt, plenty more hikers came down the trail later on Saturday; as we drove home, we noted that all the parking lots were full to overflowing (and there were also many dozens of bicyclists on the roads).  It was a delightful spring day, so much that when I got home my confreres asked why I hadn't stayed out another nite.  Well, they hadn't paid attention to the forecast (an abundance of rain after midnite on Sunday morning), and of course there were parish Masses to be celebrated.  In fact, I had one at 5:00 p.m. Saturday.  1st things 1st!


Salesians Named Consultors to Congregation for Consecrated Life

Pope Calls Two SDBs and an FMA 
to Be Consultors of the Congregation for Consecrated Life

(ANS - Vatican City – April 12, 2021) - On April 10 the Press Office of the Holy See announced the names of the new consultors of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CIVCSVA) appointed by the Holy Father. Among the 19 chosen, 3 are members of the Salesian Family:·     

    Fr. David Ricardo Albornoz Pavisic, SDB, a judge of the National Ecclesiastical Court of Appeal of Santiago, Chile. Born in Punta Arenas on November 4, 1963, he has been a professed Salesian since 1989 and was ordained in 1996. For the Chilean Province, he is currently also vice provincial, delegate for the Salesian Family, and editor of the Salesian Bulletin;·    

     Fr. Mario Oscar Llanos, SDB, dean of the School of Education at the Salesian Pontifical University in Rome. An Argentine from Córdoba, he was born on April 17, 1959, and has been a professed Salesian since 1978 and a priest since 1987;·  

       Sister Pina del Core, FMA, director of the Institute of Psychological Research in the Educational Field of the Pontifical Auxilium School of Education in Rome and former dean of the Auxilium for nine years. In 2016, she had already been appointed by Pope Francis as a consultor of the Congregation for Catholic Education.

The consultors are appointed by the Supreme Pontiff for five-year terms to collaborate with the members of the Congregation according to their specific competence and in relation to the objectives and commitments of the dicastery. The consultors offer their contribution through consultation, studies, or opinions on specific situations or questions concerning the life, mission, and government of the institutes of consecrated life and societies of apostolic life. 

Message of the Rector Major for April

THE MESSAGE OF THE RECTOR MAJOR

Fr. Angel Fernandez Artime

This is the Rector Major's message for April, directed first of all to the Salesian Bulletin but intended for all the members of the Salesian Family.

THE TRUE RESURRECTION

The one who touches people’s lives and transforms them

My friends, I greet you again with all cordiality by means of various Salesian media. Don Bosco intended thru the Salesian Bulletin and other communications to convey to the laity the reality of his young Salesian Congregation, which sought to be faithful to God as it was growing little by little. As we read in one of the 1877 issues, it “is published to give a report of things done or to be done according to the purpose of the Salesian mission, which is the care of souls and the good of civil society.”

I hope that today’s Salesian media also help you feel that Don Bosco’s Salesian Family, now 162 years away from the beginning of the Salesian Congregation, humbly continues to make its contribution so that this world is more humane, more dignified, and fuller of authentic life, and more illumined by the true light that comes from God alone.

The Risen Christ


The cover of the Italian edition of the Salesian Bulletin for April uses the painting of the Risen Christ that is found in the Pinardi Chapel. That most humble chapel wherein the Salesian charism was raised up by the Holy Spirit and where it took root is today a tiny but precious and serene space for Eucharistic adoration. It reminds us that the Resurrection of the Lord has transformed and continues to transform everything. It is up to us, through the use of our freedom, to make God’s dream for humanity a reality.

Curiosity led me to search the internet for what is said about the word “Resurrection.” Certainly, I found references to the Christian Faith, but there was also quite a mixed bag of items. I took time to watch the films that bore this title. Some had nothing to do with our Faith. Take the movie Mechanic: Resurrection, for example. This film tells a story of violence and revenge—both of which are diametrically opposed to the central Mystery of our Faith.

You may wonder why I make reference to this. I do so simply because I want to emphasize that we live in a world where we find everything: faith and condemnation of faith; freedom and slavery; advancement of children’s rights and forced labor of minors; respect for the dignity of women and exploitation of women; social justice and injustice and abuse; solidarity and distribution of food; and lack of everything necessary to live with dignity. I could go on and on in this vein. It seems that our world is a marketplace where we can find everything imaginable. But not everything is good and not everything is good for us.

I cannot permit myself to live without hope

The Easter season that we have been celebrating since April 4 and the great event of the Lord’s Paschal Mystery, of His Death and Resurrection, speak to us of the fullness of life, of another life. It speaks to us of hope and of humanity as we make our way through life; it speaks to us of the present and the future in God; and it speaks to us of simple realities where the presence of the God who is Love is experienced every day.

While I am writing these lines, the Holy Father is traveling to Iraq, on a pastoral journey that seeks to announce peace, reconciliation, and justice. It is his deep desire as a man of faith and one who lives in God that the wounds can be healed and the gorges that have opened thanks to human misdeeds can be closed and give way to new, humane encounters among peoples.

Is this too much to ask? Is it but a “pie in the sky” notion?

I do not believe it is. I believe that this is possible because, as I have stated a numerous times, every day miracles happen that change people’s hearts and lives because many have believed, have trusted, and have extended a hand to meet others’ needs.

The Risen Christ in the Pinardi Chapel in Valdocco reminds us of what it means to be guided by God and to live our Faith, just as Don Bosco did, with our feet firmly planted on the ground and sensitive to the cries of those nearby.

I am one of those who, perhaps like many of you, want to continue to have hope, a deep hope that is nourished by that strength that comes from God. Do you know why? Because I cannot allow myself to live without hope. For without it, I would not know how to survive because living without hope would no longer be having “life to the full.”

I wish you a beautiful Easter, this precious time of our lives, filled with God’s presence.

Homily for 4th Sunday of Easter

Homily for the
4th Sunday of Easter

April 25, 2021
John 10: 11-18
Holy Name of Jesus, New
Rochelle, N.Y.

“Jesus said, ‘I am the good shepherd’” (John 10: 11).

The 4th Sunday of Easter is always Good Shepherd Sunday with a gospel reading on that theme.  And because of that theme, it’s also designated as Vocation Sunday.


Jesus is a good shepherd because he diligently watches over his Father’s flock, God’s people.  He protects them, saves them from danger, looks for those who stray, and even lays down his life to save them from the worst danger, being snatched by a wolf called the Devil.

Someone hired to watch someone else’s sheep runs from the wolf, Jesus says (10:12).  He has no real concern for the sheep, only for his pay (10:13).  In the Garden of Gethsemane, Jesus could have run as, indeed, his apostles did.  But Jesus loves his Father, the true master of the sheep, and he loves the sheep—so he doesn’t run from the mob that comes to arrest him.  He even shows concern for one very lost sheep named Judas and tries to dissuade him from what he’s about to do.

As a good shepherd, Jesus knows each sheep of the flock.  To us who know nothing about sheep, it’s amazing that shepherds can distinguish them, give them individual names, know their personalities (so to speak).  We see this most especially in Jesus when he encounters Mary Magdalene at the tomb and she mistakes him for a gardener—until he calls her by name.  Then she knows him—the personal relationship is strong—and he commissions her to be the “apostle to the apostles,” to announce to them his resurrection (John 20:11-18).  Likewise, he treats Doubting Thomas so gently, patiently (John 20:24-29).  So kindly he lets Simon Peter atone for his 3 denials with 3 professions of his love (John 21:15-19).

This is our Good Shepherd, loving us individually, eager to meet us in personal prayer, ready to forgive our faults, ready to guide us on our pilgrimage thru life and its dark valleys toward a permanent union with him in the next life, till he brings us to the greenest of pastures to lie down in safety (Ps 23)—far from the clutches of Satan.

On this Vocation Sunday, let’s note 1st of all that every Christian has a vocation.  The most basic vocation is to be a disciple of Jesus—the vocation given us in Baptism.  More than that, we’re called to a close friendship with Jesus.

There are different ways of living out our Christian vocation, different ways of following Christ toward heaven and of helping others do the same.

Most Christians are called to marriage, the vocation of mirroring Christ’s love for the Church; of helping the closest of friends, one’s spouse, follow Christ; of becoming saints together, like the parents of the Little Flower, Sts. Louis and Zelie Martin (pictured, left and below).  That vocation includes (usually) raising a family of little disciples and patiently (like Jesus himself) training them to become big, mature Christians.

Other disciples, much fewer in number, follow Jesus individually—single Christians living in the world and bringing Christ into the world thru lives of service in some form, and of course lives of personal prayer and devotion.  Dorothy Day is a famous example that comes to mind.

But on Vocation Sunday, we note particularly the vocations of those whom Jesus calls to do his shepherding work in his place.  Some of them are even called “pastors,” the Latin word for shepherd.


These are men and women consecrated to God’s service, and service of God’s flock, by either vows or sacred ordination.  Ordained ministers—deacons, priests, and bishops—are essential to the Church for its guidance, its sanctification, and its public worship.  Christ continues to call men to this service, and we pray that those men will hear his call and be generous in responding; and that they’ll have the support of their families and friends.  Almost always, priestly vocations come from solid Catholic families.  Research shows that the greatest influence on a future priest is his mother.

The priesthood is a challenging but very rewarding vocation; I can affirm that after living it for 43 years.  If any young man here today feels in his heart that Christ may be calling him, I encourage him to pray over that, to cultivate a personal relationship with Jesus, and to seek advice from his pastor, his confessor, or some other wise people.  The Church needs you.  Christ needs you.  Be ready to sacrifice yourself and to live for Christ and his flock, to become “another Christ” saving souls in his name.

The vocation to consecrated life, to vowed life, is something else.  Christ calls chosen disciples to be nuns (or sisters), brothers, consecrated virgins, or vowed followers in another kind of institute.  These women and men are spouses of Christ, giving themselves totally to him, perhaps in secret lives of constant prayer—like St. Therese, the Little Flower, or a Trappist monk; or perhaps in some apostolic ministry like teaching, health care, or the missions.  Nuns and brothers live together in a religious community (like the Ursulines, the Christian Brothers, and the Salesians here in New Rochelle) and make vows of obedience, chastity, and poverty.  A faithful religious—they’re called “religious” because they belong to a religious order or congregation—is intimately bound to our Lord Jesus and knows great joy in being close to him.

In the Collect, we prayed that God the Father would “lead us to a share in the joys of heaven.”  Following faithfully our vocation in the Christian life—marriage or single life, the priesthood or vowed consecration—puts us on that joyful journey.

Wednesday, April 21, 2021

Homily for Memorial of St. Anselm

Homily for the Memorial of St. Anselm

April 21, 2021
Collect
St. Theresa, Bronx, N.Y.

This is slightly adapted from the homily I gave on St. Anselm 3 years ago in Washington.


“Bishop St. Anselm sought out and taught the depths of divine wisdom” (cf. Collect).

St. Anselm (1033-1109) embodied the universalism of the Church, at least in his own time.  He was born in Italy, became a monk in France, and was made archbishop of Canterbury in England.

His career also had a universalism about it.  In the words of Pope Benedict XVI, he was “a monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance, and an intransigent defender of the Church’s freedom … who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and action.”[1]

Anselm was 27 when became a Benedictine monk in Normandy and before long became the monastery’s master teacher.  Like Benedict XVI when he was theology professor Fr. Joseph Ratzinger, Anselm was noted for his respect for the freedom of his students (“an excellent teacher of the young”).

The monastic schools were the forerunners of the universities, and Anselm is considered the father of scholastic theology—that great system of thought, the “theology of the schools,” that flourished in the medieval universities and whose finest examples are St. Thomas Aquinas and St. Bonaventure.  It was Anselm who defined theology as “faith seeking understanding,” which is still as fine a definition as ever, and it was alluded to in today’s Collect, when we prayed “that our faith in God may aid our understanding.”

He wrote many books, the best known being those concerning the existence of God and the mystery of redemption.  Concerning our redemption, Anselm wrote a book titled Why did God become human?  He said that since our sins have offended an infinite God, they require of us an infinite form of atonement, which, of course, we’re incapable of offering.  Only a Redeemer who combines the infinite nature of God and our humanity could do so—and that was how he answered to his question, “Why did God become human?”

After the Norman conquest of England in 1066, just a few years after Anselm entered the monastery, William the Conqueror, duke of Normandy and now king of England, brought many Norman monks and clergy to his new kingdom, including the abbot of Anselm’s monastery, whom he made archbishop of Canterbury.  So Anselm was elected abbot and governed the monastery as wisely as he had taught there.

Following the deaths of both William and the archbishop, the new king and the English bishops (who were all Normans) forced Anselm to become archbishop in 1093.  He was unwilling, but eventually he had to accept a papal command.  He was successful in reconciling the old Anglo-Saxon Church and the new, Norman-dominated one.  He was much less successful as a man of the world, as a politician, and soon had such great quarrels with 2 successive kings over the rights of the Church—concerning taxes, property, and episcopal appointments—that twice he had to go into exile (like his successor some 80 years later, Thomas Becket).  It seems that the liberty of the Church to carry out its mission to preach the Gospel in word and action is always in jeopardy from governments, which have a natural tendency to want to rule everything about the lives and even the souls of their subjects.  It was true in the Roman Empire, in Anselm’s England, behind the Iron Curtain, in Red China—and remains a danger in our own Western world, including in our country, where the rights of the Christians to follow our beliefs in schools, hospitals, social agencies, and private business, and of medical professionals to follow their consciences, is gravely threatened.

Anselm was a great devotee of our Blessed Mother and a great man of prayer.  All of his study aimed at knowing God better, at entering more deeply into contemplation.  One of his prayers is:  “I pray, O God, to know you, to love you, that I may rejoice in you.  And if I cannot attain to full joy in this life, may I at least advance from day to day, until that joy shall come to [its fullness].”[2]  Perhaps that prayer was the inspiration for our Collect petition that our faith-aided understanding “may give delight to our hearts.”  For delight—eternal joy—is the final object of all our believing, our study, and our following and loving Jesus.



    [1] Church Fathers and Teachers from Saint Leo the Great to Peter Lombard (San Francisco: Ignatius, 2010), pp. 146-147.

    [2] Cited by Benedict XVI, loc. cit., p. 149.

Tuesday, April 20, 2021

Homily for Tuesday, 3d Week of Easter

Homily for Tuesday
3d Week of Easter

Prayer over the Gifts
April 20, 2021
Provincial House, New Rochelle, N.Y.

Have you noticed how often the Easter Mass texts speak of our exultation, or use similar words?  In today’s Prayer over the Gifts, for instance, we’ll call ourselves God’s “exultant Church,” note our “great gladness,” and pray for “perpetual happiness.”  These are the Easter effect on us and our Easter hope.

(Bollettino Salesiano)

Our Easter effect and Easter hope are linked liturgically to “the gifts we bring,” which by God’s power become the source of our joy and our hope, “the true bread from heaven” that “gives life to the world” (John 6:32-33).  We rejoice to participate in the mystery of the Lord’s rising and his presence, and we pray that our participation may be fruitful now and forever, that our happiness in Christ’s resurrection may never end.

We pray that our exultation may be like Stephen’s, who bore witness in life and in death to “the Son of Man standing at the right hand of God” (Acts 7:56), so that “the gates of the heavenly kingdom” may be opened for us (Collect) and for those to whom God sends us as witnesses.

Homily for Monday, 3d Week of Easter

Homily for Monday
3d Week of Easter

April 19, 2021
John 6: 22-29
Ursulines, Willow Dr., New Rochelle, N.Y.

“You’re looking for me not because you saw signs but because you ate the loaves and were filled” (John 6: 26).

Jesus teaching in a synagog

Of course they’re looking for Jesus because they saw a great sign!  Perhaps some of these same people had also witnessed Jesus’ healing of the royal official’s servant, which took place at Capernaum, “the 2d sign Jesus did when he came to Galilee from Judea” (John 4:46-54).

What they’ve failed to see is the meaning of the signs, either healing or miraculous feeding.  Jesus is right that they can’t see beyond their stomachs.

Then he tells the people to “work for the food that endures for eternal life” (6:27), a metaphor for his teaching, his way of life, his devotion to God his Father.

Assuredly, we need such a reminder now and then:  to put off our old selves with all their ways (Collect), and to keep our hearts focused on the true purpose of our lives.

Sunday, April 18, 2021

Homily for 3d Sunday of Easter

Homily for the
3d Sunday of Easter

April 18, 2021
1 John 2: 1-5
Acts 3: 15-19
Luke 24: 35-48
St. Theresa, Bronx, N.Y.
Holy Name of Jesus, New Rochelle, N.Y.

“Jesus Christ the righteous one is expiation for our sins” (1 John 2: 1-2).

That Jesus Christ has taken away our sins is stated in all 3 of our Scripture readings this morning.  St. John states that he expiates our sins.  To expiate means “to purify by erasing what separates one from God,” “to make one pleasing to God,” “to allow oneself to be reconciled by God.”[1]  Jesus offers the sacrifice that sets us right with God.

In the Old Testament, the Jewish people offered many sacrifices for that purpose.  We who belong to Jesus offer only one sacrifice, which is Jesus himself.  His offering of himself to his Father is the perfect and eternal sacrifice that takes away all our sins, “and not our sins only but those of the whole world” (2:2).  Jesus is our reconciliation with the Father.

By Pascal Dagnan-Bouveret

At the Last Supper, Jesus took bread and wine and consecrated them as his body given for us and his blood poured out for us in sacrifice.  He commanded us to continue to offer the sacrifice of his body and blood in memory of him—the same body and blood that he offered on Calvary, the very same sacrifice—and to eat his body and drink his blood.  So we participate in his sacrifice of expiation for our sins and thru him are reconciled with God.

Preaching to the people of Jerusalem after having healed a cripple in the name of Jesus, St. Peter 1st tells the people that they, their leaders, and Pontius Pilate bore responsibility for killing Jesus, “the holy and righteous one,” for setting free, instead, a murderer, a criminal (Acts 3:13-14).  Jesus died instead of a terrible sinner.  That is an image of his expiating our sins, paying the price of our rebellions against God.

But St. Peter goes on to invite the people to repent:  “Repent, therefore, and be converted, that your sins may be wiped away” (3:19).  Jesus, who was put to death, has risen (3:15).  His self-sacrifice so pleased God that the death penalty he suffered, undeservedly, has been cancelled also for us, for all sinners who repent and strive to change their ways.

To change our ways:  our harsh and unkind treatment of our spouses, our children, our parents, our co-workers, our neighbors, everyone; our abuse of God’s name; our lying, stealing, and cheating; our sexual unfaithfulness in or out of marriage; our indifference toward the poor and those in trouble; our toleration of abortion and society’s sexual depravity; our racial discrimination; our failure to take care of the environment; and other form of injustice.

All our sins are wiped away when we give them over to Jesus in repentance.  He is our expiation.

The risen Jesus appears to his disciples, as recounted in the gospel, on Easter nite.  Cleopas and another disciple, probably his wife, whom Jesus met on the road to Emmaus and who recognized him when they broke bread together at the end of their journey (Luke 24:13-35), have hurried back to the upper room in Jerusalem where the apostles and others are in hiding.  When Jesus appears to them, he reminds them that his death and resurrection fulfilled the Scriptures:  all that Moses, the psalms, and the prophets had said of the Messiah (24:44).  And he commands them to pass on to the whole world this good news, that he’s alive and they should preach “repentance for the forgiveness of sins” (24:47).

To this day, this is the mission of Christ’s disciples, his Church:  to participate in the breaking of the bread, the sacrifice of his body and blood, the Eucharist, and to offer humanity God’s forgiveness.  In the Eucharist we recognize Jesus, “the Lamb of God who takes away the sins of the world,” our sins, when we repent of them—when we’re sorry for them and resolve to turn away from them and to “keep his commandments” (1 John 2:3), and we let God’s love work in us instead of doing the works of darkness.

The Church, which includes you and me, bears witness (Luke 24:48) that Jesus expiates our sins and opens for us the way of forgiveness and eternal life.

[Renew baptismal promises in place of the Creed.]



     [1] Xavier Leon-Dufour, Dictionary of the New Testament, trans. Terrence Prendergast (SF: Harper & Row, 1980), p. 186.

Wednesday, April 14, 2021

Introduction to Ven. Simon Srugi

An Introduction to Ven. Simon Srugi

Ven. Simon Srugi, second from the left

(ANS – Beitgemal, Israel – April 9, 2021) - Salesian Fr. Giovanni Caputa, former professor of theology in Cremisan and Jerusalem (1980-2017), since 2014 has been a collaborator in the cause of beatification of Venerable Simon Srugi, a Salesian brother who was a central figure for the Salesians of the Middle East. Fr. Caputa recently wrote a new book in Italian on Bro. Simon (Simone Srugi nella storia di Betgamāl), and today he illustrates the history of the Venerable and the value of this publication.

It’s not your first book on Srugi. What’s new in this one?

In 2018 I published Vita e scritti di Simone Srugi (“Life and Writings”), which contains all the documentation. In this new book, I better frame both parts in their historical context, that is, the hundred years between the reconstitution of the Latin Patriarchate of Jerusalem (1847) and the partition of Palestine (1947). It was part of a region that during that century completely changed aspect, from a political, socio-economic, cultural, and religious point of view. The maps and the photo gallery, which complete the volume, help to offer a better picture.

Against that background, the life and action of Bro. Srugi stand out. After his childhood in Nazareth and the years of apprenticeship in Bethlehem (nurse, tailor, and baker), he made his religious profession as a Salesian brother (1896) and carried out his mission for 50 years in Beitgemal. In this out-of-the-way and malarial locality, the Salesians welcomed Palestinian orphans, Armenian, Lebanese, and Syrian refugees, and finally also Poles. They ran an agricultural school with an attached mill, olive oil press, mini-mart, and medical-pharmaceutical dispensary. Bro. Simon was teacher and catechist of the little ones, master of ceremonies in the shrine of St. Stephen, and above all a nurse: the sick came to him by the dozen every day, from about 50 villages. It is estimated that he treated tens of thousands of poor sick people.

What writings did Bro. Srugi leave?

He was not a writer; he was a practical, simple man, who loved to read Don Bosco’s books, manuals of piety, etc. From them he transcribed short sentences, which he distributed on strips of paper to brothers and boys. They resemble today’s tweets.

Here are a few:

-      A “thank you to God” is worth more, a “God be blessed” in adversity, than a thousand thanks in prosperity.

-      God does things slowly, but he does them well.

-      Carry the cross of each day every day with the grace of each day.

-      The cross, if it is loved, is only half a cross, because the love of Jesus softens everything, and one does not suffer much, except when one loves little.

-      It is worth more to lift a straw out of obedience than to fast for 40 days by one’s own choice.

-      You do not have to look for enemies in the town square, while the most bitter is hidden inside you, indeed, it is you. So look at your soul for yourself.

-      The happiness of pleasing God by doing all things well is the wisdom of heaven.

The book in Italian Simone Srugi nella storia di Betgamāl (“Simon Srugi in the history of Beitgemal”) will soon be included in the Salesian Digital Library (SDL).

 

Sunday, April 11, 2021

Homily for 2d Sunday of Easter

Homily for the
2d Sunday of Easter

April 11, 2021
Acts 4: 32-35
Ursulines, Willow Dr., New Rochelle, N.Y.                  

“With great power the apostles bore witness to the resurrection of the Lord Jesus” (Acts 4: 33).

Peter preaching to the people of Jerusalem
(Free Bible Illustrations)

          One commentator on today’s liturgical texts poses this question:

How does the resurrection make a difference in my life?  Clearly, the readings and the liturgy suggest that the resurrection, while a doctrine and a creedal backbone of the church, is not only about life after death, it is about a way of living in the world because God has changed all things in Christ:  we are living in a resurrected time, where Christ is truly present and living in our midst.*

Acts records that the apostles were changed into courageous preachers of the resurrection, the forgiveness of sins, and God’s gift of life.  The rest of the disciples practiced a dramatic communal sharing of goods (4:44-45) and regular prayer in the Temple and in their homes (2:46).

Today’s believers are called to praise God in prayer, to evangelize our society, and to “love the children of God” (1 John 5:2).  Altho our circumstances are obviously very different from those of 1st-century Jerusalem, we still have the power to bear witness to the resurrection.

We pray privately and publicly, praising God for what he does for us and for the whole world thru Christ.  In the words of the Collect, we’ve been washed in the baptismal font, reborn in the Spirit, and redeemed by the blood of God’s Son.  Therefore we sing “Alleluia” to the Holy Trinity among ourselves and before the world.  We pray for the world, that every woman and man may share in this rebirth and redemption.

We’re all evangelizers, preachers of the Good News.  We’re ready to speak to one another, to our families, to our past pupils, to others in our circle of the great things that God is doing in Christ.  One need not be an official preacher to be a convincing, effective teacher and to share the peace that Christ bestows on his followers (cf. John 20:20).

The 1st way in which we preach Christ’s Good News is by keeping his commandments, especially by loving one another generously, compassionately, consistently.  We religious already profess to do what the 1st believers did:  “no one claimed any of his possessions was his own” (Acts 4:32).  It’s a greater challenge to share ourselves with our sisters and brothers day in and day out by our patience, helpfulness, and forgiveness—the sign that Christ lives among us, that his resurrection makes an effective difference in our lives.

     *Guerric DeBona, OSB, Between the Ambo and the Altar, Year B (Collegeville: Liturgical Press, 2014, pp. 116-117.

Homily for 2d Sunday of Easter

Homily for the
2d Sunday of Easter

April 11, 2021
John 20: 19-31
Holy Name of Jesus, New Rochelle, N.Y.

“Unless I see the mark of the nails …, I will not believe” (John 20: 25).

(Rembrandt)

Most of us have a little bit of Thomas in us, Thomas whom we often call “doubting Thomas.”  Penitents will often tell a priest, “I have doubts”—about the faith, about the Church, about the afterlife, about God.

An honest doubt is no sin.  Thomas sincerely doubted the resurrection, which made him the same as the other 10 apostles, the holy women who went to the tomb, and the rest of the disciples.  Only seeing their Lord, risen and very much alive, touching him, eating with him—only that brought them around to belief that he is truly risen.  It was something unheard of, something beyond imagining, even tho Jesus had foretold it.  Who could blame them, or Thomas?

Thomas isn’t completely faithless.  After all, he’s still lingering in Jerusalem instead of going home to Galilee.  He’s still in touch with his 10 companions and the others.  Why?  He probably couldn’t explain why.

When Jesus appears before him a week after his resurrection, he already knows Thomas’s mind, and he chides him gently, as he’d done a week earlier with the 2 disciples on the road to Emmaus (Luke 24:13-35).  He’s not upset.  He’s understanding.

So when anyone today has doubts or asks questions about our faith, about the Lord, about virtue, about right and wrong, about life after death—the Lord must be just as patient, gentle, and understanding.  St. Anselm in the 11th century gave us a famous definition of theology:  fides quaerens intellectum, “faith seeking understanding.”  It’s the nature of theology to ask questions.  It’s the nature of human beings to ask questions.  That’s how we pursue truth, whether it’s scientific truth, the truth about human beings, truth in a classroom, truth in an investigation—or, within the limitations of the human mind, truth about God.

Thomas’s doubt came down to this:  Is what my friends are telling me really true, or are they deluded?  Likewise, someone who doubts today wants to know what’s true:  about God, about our human nature, about our purpose in life and our destiny, about the right path to God.

It’s essential only that one’s questions be sincere.  Certainly there are people who conveniently tell themselves what they want to hear, who make excuses for what they profess to believe or how they behave.  One whose pursuit of truth is sincere listens to arguments, evaluates evidence, considers his or her own experience, reckons with the experience and expertise of others; and in the case of our faith, one considers the wisdom of the Scriptures and what the Church has believed and taught for 2 millennia.

The Church’s wisdom is rooted in what we heard in today’s gospel:  Jesus bestowed the Holy Spirit upon his disciples.  Explicitly, he authorized them thru his Spirit to forgive sins; but also to “retain sins,” to withhold forgiveness.  Judgment of cases and persons is implied—judgment based on the gift of wisdom from the Spirit.  If the disciples collectively—the Church—have this gift, then we ought to test our doubts before the wisdom of the Church and ask whether there’s light to be found in that wisdom.

Jesus concludes his dialog with Thomas by blessing those who believe without having seen him, without having probed his wounded hands and side.  Obviously, we haven’t seen him or examined his wounds.  We haven’t personally sat at his feet listening to his teaching or witnessed his miracles.  So our faith rests on the testimony of those who did—Thomas, Peter, John, Mary Magdalene, and the others, who asked questions and needed convincing before they became men and women of conviction; who have passed on to us what they experienced, the truth they encountered in Jesus Christ, the Son of God, so “that thru this belief we may eternal life in his name” (cf. John 20:31).

May your faith be deepened by your pursuit of the truth.  May you find in Jesus “the way, the truth, and the life” (John 14:6) for which we’ve all been created.