Parable and Conscience Meditation January 18

Apostolate  January 18

We acknowledge and encourage new developments in the apostolate for us as religious. This work may well take on different forms within our Order (Const. 6.3).

The ministry of Christ is traditionally expressed in three messianic functions: priestly, prophetic and royal.  All the baptized participate in them according to their own gifts and in their own circumstances of life.  There are some who are chosen to take responsibility for the integrity and the coordination of ministry.  Ordained by the “laying on of hands,” they preside over the liturgy (sanctify), assure the preaching of the Good News (teach) and coordinate the gifts of the community (govern).  In principle, the ministry of the Crosier priest conforms to this model, even if his activities go beyond it.  Crosier Brothers, as lay religious, are also called to the messianic functions.  The Order, in effect, shows the face of Christ Priest, Prophet and King in these two ministerial expressions, sacerdotal and lay.  It is the community that discerns the calls, the direction and the unity of these two vocations in its midst.

Milk is not enough to make porridge.  (Dogon)

Parable and Conscience Meditation January 17

Apostolate  January 17

Let each one use his talents, specializing through personal study in one or other religious, social or technical area to become able to serve the People of God (Congolese Regional Statutes, 1.17).

Reflect on the drama of David and Goliath.  David chose five well-rounded stones from the stream and put them in his pouch to be used later with his slingshot.  In the river of life, as we move toward God, we receive gifts, abilities and powers to confront Goliath.  Face to face with Goliath’s weapons, our means of combat really seem like pebbles and, perhaps, not even well rounded ones.  They are the little strengths of body, mind and spirit.  They are the little virtues of speech, humor and wisdom; of energy, endurance and flexibility; of scholarship, craftsmanship and business; of friendship, helpfulness and generosity; of solidarity, accompaniment and compassion—all pebbles of little value in the eyes of the powerful in the world.  With David, we should put our hand in the pouch and take out pebbles to fling from the circumstances of our lives.  And afterwards, as David, we should contemplate with wonder and gratitude the victory accomplished by the hand of God. 

Don’t sort firewood because even among small sticks you find kindling.  (Tabwa)

Parable and Conscience Meditation January 16

Apostolate  January 16

As religious we hear the call to free ourselves by professing a commitment to the Christian responsibility of collaborating in the work of bringing love and justice into this world (Const. 2.1).

The profession of the vows frees the minister and supports the ministry.  By their observance of the evangelical counsels, religious ministers of the Church are well prepared to respond to the ministerial demands of Mt 10: 9-10: “Do not take gold or silver or copper for your belts;

no sack for the journey, or a second tunic, or sandals, or walking stick”  (Lk 10:4 adds “and greet no one along the way”).  Gold, money and tunics in the traveling bag signify the security that the goods of this world provide.  Evangelical poverty, which counts on Divine Providence, unburdens one about security.  Footwear symbolizes the concern about being wounded on the road, whereas the walking stick represents the preoccupation with having energy for the long haul.  Evangelical obedience, convinced of the effectiveness of the Divine Plan, frees one from that concern.  The need to greet others brings to mind the fear of losing loved ones.  Evangelical chastity, overwhelmed by Divine Love, liberates from that fear.  All these human concerns can compromise Christian ministry, unless there is faith and a continuing formation that strengthens and intervenes.

The milk of thunder is drunk by the daring.  (Burundi)

Parable and Conscience Meditation January 15

Apostolate  January 15

Together with all Christians, we share in the constitution of the Church, the Pilgrim People of God, where the Gospel of Jesus Christ is kept alive and proclaimed (Const. 1.2).

The ministry of the Church is founded on a theological truth that defines both its mission and the identity of its ministers.  It is this:  Jesus Christ, by his death and resurrection, is the Savior of the world, who is extended in human history through his Body, the Church.  The Church is the depository and guarantor of the Good News.  She is the community through which Christ renews the world.  But the Church is not the Savior, and neither are her ministers.  Joined to Christ, the Head, and always attentive to his Spirit, the Church and her ministers serve as the “sacrament” of salvation, witnessing humbly and unambiguously to Christ whom they make present.  The motto of ministry is always that of John the Baptist, “He must increase, I must decrease” (Jn. 3:29).  Vigilance is called for in this matter.  We must avoid the possibility that others stop at us and do not go to the one who is truly the Messiah, Jesus.  So as to never forget this truth, the minister practices prayer, humility and patience.

Saliva doesn’t equal the sea.  (Dogon)

Parable and Conscience Meditation January 14

Poverty  January 14

In order to build up our fellowship and our apostolate, we accept a community of goods and joint responsibility for property, income and expenditures (Const. 13.3).

Our life in community is, first of all, a joyful commitment of persons to one another.  It is the oneness of heart more than the “community of goods” that gives real joy to life.  Oneness of heart is a commitment to building mutual confidence and support in community life.  In effect, this requires an exercise of co-responsibility on the part of each member for the well being of all.  It demands a shared responsibility for all the human and religious goods of the persons united in community, as well as for its property.  Thus, religious life should never lead to parasitism.  If everyone has the right to use community goods, everyone has the duty to take care of them. Enjoying the use of community goods implies sharing in their management in the local chapter and remaining actively concerned for responsible stewardship at all levels of Order life.  Without such a community practice, the confreres risk becoming a band of profiteers rather than a brotherhood of shared life.

A good back supports the ribs.  (Nsombe)

Parable and Conscience Meditation January 13

Poverty  January 13

It follows, therefore, that if anyone brings something for their sons or other relatives living in the monastery, whether a garment or anything else they think is needed, this must not be accepted secretly (Rule of St. Augustine, 32).

It was towards the end of his life.  He had lived for years with the deacon in the community.  Together at prayer, table and work, these two had become good friends, dear brothers.  They had studied together, discussed contemporary problems, advised each other spiritually.  The deacon died before him.  But the sadness at his death suddenly became a deep disappointment for Augustine.  This dear companion, after years of sharing life, make a secret will that deprived the community of his goods.  How was that possible?  Augustine was crushed.  Was the deacon living a lie the whole time in community?  To promise with one’s mouth and, at the same time, hide with one’s hand is treason, robbery.  Dishonest sharing is not sharing at all.

People can be old from the point of view of their white hairs or of their wisdom.  (Shi)

Parable and Conscience Meditation January 12

Poverty  January 12

And just as the sick must take less food to avoid discomfort, so too, after their illness, they are to receive the kind of treatment that will quickly restore their strength (Rule of St. Augustine, 18).

Since the sin of Adam, the seeds of death lie hidden in the body.  From time to time, they threaten to germinate in illness.  Illness is a significant moment in human life, particularly when it becomes serious.  Sickness can be either the horizon of spiritual enlightenment or the precipice of despair.  For that reason, sickness mobilizes the compassion of the community.  To cure someone sick is to give the person the possibility of taking up again a vital commitment as a more alert and zealous as a servant of God.  To spoil a sick confrere for a while does not necessarily lessen the spiritual strength of the sick person or of the community.  Quite the contrary, when the confrere happily resumes his ordinary spiritual discipline, the grace of the illness for him and for his caregivers increases the Gospel efficacy of the community.

If you want the bird to fly, strengthen its wings.  (Mongo)