MISSIONARIES OF THE PRECIOUS BLOOD Th e No. 45 - October 2018

Cuof the p New Covenant Precious Blood Lay Associates

William Nordenbrock, C.PP.S.

he Meetings of Representatives of the Lay Associate Programs T(MERLAP) from the worldwide CPPS community have been an important means to bring together lay people connected with our communi - ty: those who share in our mission and are motivated by the spirituality of the Precious Blood of Christ. These gath - erings have their impetus from the XVI General Assembly and the first administration of Moderator General Fr. Barry Fischer, CPPS. * See page 14

Precious Blood Lay MERLAP participants in the chapel at San Felice in Giano Associates William Nordenbrock, C.PP.S. 1 Reflections on the Reflections on the Profile of a Lay Associate Jean Swymeler 1 Profile of a Lay Associate Profile of a Precious Blood Jean Swymeler Lay Associate 4 En Route to Lay Associate Programs We are many parts, think this song helps to sum up our Henry Bright, C.PP.S. 5 we are all one Body, attempts at reflections on the three Guidelines and the gifts we have pillars of a Precious Blood Missio - for a Precious Blood we are given to share. nary: spirituality, community, and Lay Associate Program 5 May the Spirit of love mission in our writing of the P rofile of make us one indeed, a Lay Associate Reflecting on Charism . and Vocation one, the love that we share, We came together with the desire to Emanuele Lupi, C.PP.S. 7 one, our hope in despair write a companion document to the one, the cross that we bear. Profile of the Missionary of the Merlap IV Mosaic 8 (Richard Schletty) Precious Blood. We wanted it to envi- A Companion’s Journey When I returned home to St Joseph, sion and express the ideals towards Vicky Otto 10 Missouri, after our MERLAP plan - which we strive as a Lay Associates A Precious Blood ning in Rome, this song came to me in of the Precious Blood. Lay Missionary the night. It woke me up. It reminded We came together from: Perú, Chile, Melvin Alonzo Santos 12 me of stories in the Bible in which the Guatemala, Tanzania, India, Vietnam*, Lord comes to people in dreams. I See next page * T Continued from front page h e Spain, Portugal, Italy, Germany, C Croatia, Poland, Canada, and the u United States. At times I felt like we p were at the Tower of Babel. Even o though our translator was fabulous, f it was difficult to understand the t meaning of words and concepts h e translated from a different language and cultural context. But we all N e struggled onward. The result was w definitely the working of the Holy C Spirit. “She” was with us and helped o us to understand each other more v e clearly. We were able to explore the n charism of St. Gaspar and the spiri - a n tuality of the Precious Blood Mis - t sionary in the life of the Lay As - sociate. I was asked to give my personal reflection of our lay associate pro - file. I will attempt to offer that re - flection in this article. The pillar of spirituality calls me to keep a daily prayer journal. “Lord, take me where you want me to go: let me meet who you want me to meet: strength to carry out the pillar of the other is the lay associate circle. tell me what you want me to say , mission. Without community I We are each different, but we there is And keep me out of Your way. would not have the strength to also an area in which we share, (Michael Judge) respond to God’s call to be a lay where the circles overlap. We are not These words motivate me as a Lay associate of the Precious Blood. The two distinct circles: what we Associate to make each day count in community of the Precious Blood is share makes us stronger and more building the Kingdom of God. A a family relationship. I gain strength present to the world at large. huge part of my daily prayer is also from the incorporated members as The pillar of mission calls me to go a prayer for our wounded world. they gain strength and insight from out into the world. I believe that we I am committed to ongoing forma - me as a lay associate. Without that are all one in the Blood of Christ. All tion. I am in a monthly study group mutual relationship we would all be blood is precious, and I must recog - with women who range in age from diminished. I know that by the nize that in my everyday life. I am 50 through 80. We have studied strength and commitment of the called to make that concept a living Merton, Richard Rohr and other community I can be stronger and reality. When our immigrants are contemplative authors. We share have greater strength and commit - shunned and taken advantage of, the ourselves and our lives in relation to ment to go out into the world and be Blood of Christ calls me to help these authors so that we can continue the sign of our Lord to all the people change the systemic problems of our to grow in our faith and human ex- that I touch. society related to immigration. I call periences as Catholics. In a way it is like the strength that I my legislators in Congress, I go to I have attended retreats with lay get from the Eucharist and the my state capital to be heard. I am associate groups in my own region proclamation of the Word. This standing in solidarity with those who and in other regions where lay as - causes me to step out into the world are victims of oppression and vio - sociates live. During these re treats I both stronger and more committed to lence. have enriched my spirituality but living the word of God and experi - I believe that all life is precious. I also my awareness of the larger encing the oneness of all peoples. I promote the sanctity of life . I go to com munity of lay associates. see community as a Venn diagram vigils against the death penalty and 2 The pillar of community along with with two interlocking circles: one is pray for the person who will be exe - 2 the pillar of spirituality gives me the the incorporated member circle and cuted. I give public witness in my town to bring attention to the injus - T “ Having experienced that we are all united h tices in our society for those prison - e ers about to be executed. Our prison in the oneness of the Precious Blood, C systems must be changed from a there is no going back! We are the future u punitive mind set to one aiming at p rehabilitation. of our Catholic Church.” o f I stand up for gun control. Again, I call my government leaders and t h make my voice heard, but I also let cate our community about our Mu - imprisonment and gang violence to e my family and friends know about slim brothers and sisters. learn to read? Am I being called to N my position on guns in our homes this ministry? I believe that each lay e I feel the need to be a steward for w and schools as an attempt to combat God’s earth by following the call of associate must be open to hear the gun violence. This is not the answer. call of the Blood. That call embraces C Laudato Si’ written by Pope Francis. o The term, “step out, stand up and Some things seem so easy, yet they the three pillars of spirituality, com - v munity, and mission, and I go for - e speak clearly” has never been more can make a difference like turning n necessary in our society than right off unnecessary lights, turning off ward I hear that call through the pil - a n now! The Blood of Christ was shed the water while brushing one’s teeth, lar of spirituality, as well as of com - t for all and that makes us one. As a and recycling. These are all small munity, to go forward in my voca - member of the family redeemed by ways to save our earth. tion as a Lay Associate of the Precious Blood. that Blood, I must stand in solidarity I am a reading specialist, and I use with the poor and be a voice for all that gift as a volunteer tutor for chil - Having experienced that we are all people. dren who are struggling to learn to united in the oneness of the Precious With a preferential option for the read. After participating in MER - Blood, there is no going back! I poor I believe in economic equality, LAP IV, I hear the call to go beyond know that together as incorporated I will fight for the systemic changes my community to offer others the members and lay associates we can change the world. We are the future needed in our society for a just wage gift of reading. that will enable a person to support of our Catholic Church. I gain much For a long time, I have heard the call hope for our Church through our their families and provide health to help our Precious Blood Ministry care for all. I also belong to an or- combined efforts as incorporated of Reconciliation (PBMR) in Chica - members and lay associates of the ganization that funds community go. At our last Mass at MERLAP in Precious Blood. The world is crying charities. Show Me Women Who Rome, Father Bill Norden brock told out for the Precious Blood charisms Care (SMWWC) is an organization us about PBMR ministry. Once of hospitality and reconciliation. I that helps one charity each gather - again I heard that gentle call to look must do my part as a lay associate to ing. Each person in SMWWC do - further into that apostolate. Perhaps I share the Kingdom of God here in nates a minimum of $25 for a charity u can help the youth struggling with our world. we choose. We have increased our membership, and we are able to con - tribute $5,000 four times a year to four different charities in our com - munity. I am also involved in an organization that helps poor women get a college education. I have been called to be a madrina to a Gua - temalan girl and a financial support - er for a girl in the Philippines study - ing to become a doctor. I work for unity . I am aware of my LGBT brothers and sisters and I need to be a voice for them. I promote interreligious dialogue by being invol ved with our Muslim brothers and sisters. I walk in solidarity with them in their peaceful presence. We have had dinners together and infor - Our plenary sessions were conducted in English and Spanish 3 mation nights to help inform and edu - 3 T h e PROFILE OF A PRECIOUS BLOOD C u LAY ASSOCIATE p o f INTRODUCTION: associates live their spirituality in t h This document is the product of the Fourth Meeting relationship with one another and e of Representatives of Lay Associate Programs with the Missionaries. This is characterized by: N (MERLAP IV). It is intended as a companion docu - • Sharing their lives and faith with a spirit of dia - e w ment to the Profile of a Missionary . logue marked by respect, empathy and a mutual C Like the Profile of a Missionary , this profile lists the desire to be in relationship. They are inspired to o qualities of a Precious Blood lay associate. It envi - make the bond of charity the rule of their lives. v e sions and expresses the ideals toward which we • Honoring the gifts and abilities of all Precious n strive. The profile is general in nature and is intended a Blood associates and incorporated members. All n to be developed in each concrete cultural circum - are willing to share and use their gifts and talents t stance. It serves to guide programs of formation in in collaboration for the service of others. the lay associate programs of the Congregation and • Willingness to be in a mutually committed rela - is intended to provide criteria to assist in the invita - tionship with the Missionaries of the Precious tion and discernment with lay associates. In a spirit Blood. of ongoing renewal, each Precious Blood lay associ - ate is urged to use this profile for ongoing growth and renewal. MISSION: Marked by the Blood of Christ, a Precious Blood SPIRITUALITY: lay associate shares in the mission of Christ. They hear the cry of the Blood and, committed to the The spirituality of the Precious Blood motivates lay associates and focuses their life and mission. They charism of the CPPS and responding to it, are called accept the universal call to holiness and find at the to: center of their vocation the Blood of Christ. The spir - • Go where one may be called to serve, with a pref - ituality of the Precious Blood calls them to: erential option for the poor. • Be persons who actively live their faith, gaining • Be with the marginalized and the poor, with vic - strength and hope at the foot of the cross. A tims of oppression and violence and their victim - Precious Blood lay associate contemplates and izers, in solidarity with those who suffer, and in lives the paschal mystery. Their lives reflect the every effort to reveal the reign of God. unselfish outpouring love of Christ given to all for • Be a person that builds bridges in promoting rec - all. onciliation. • Embrace personal transformation to embody the • Give witness with their lives and with prophetic values of the spirituality of the Precious Blood. voices speak truth to others, encouraging mercy • A commitment to ongoing formation, especially in and justice. Sacred Scripture, the teachings of the Church, and • Work for unity, promoting ecumenical and interre - the patrimony of the Congregation. ligious dialogue. • Faithfully live the word of God and a Eucharistic • Promote the sanctity of life (from conception to life, participating in the sacramental life of the natural death), care for creation, and family life. Church and its ongoing renewal. We seek the Holy Spirit’s guidance and grace as we • Incorporate the Precious Blood prayers in their continue to explore the charism of Saint Gaspar and personal and communal prayer life. the spirituality of the Precious Blood in the life of the lay associates. It is the hope of those who gathered COMMUNITY: for MERLAP IV that this document can be a source Through their relationship with the Missionaries of of ongoing renewal for all the laity who seek to live the Precious Blood and embracing the Congre - in relationship with the Missionaries of the Precious gational mission and vision, Precious Blood lay Blood. 4 T h En Route to Lay Associate Guidelines e C for a Precious u Programs p Henry Bright , C.PP.S. Blood o Lay Associate f ERLAP IV was a response to After ample discussions in small Program t h the mandate of the XX Ge - groups, the reports were presented in e neral Assembly, which called for plenary session. It was immediately M Precious Blood lay associates have N reflection on the relationship of our perceptible that it is not ideal to rec - e long been a valued part of the lived lay associates with members across w ommend one unique program for the reality of the Congregation. The the various units of the Congre - entire congregation as there are sig - C development of a program for the o gation. Echoing that call of the Ge n - nificant cultural and social nuances lay associates and the ways in which v eral Assembly, the General Curia e which affect how different units they relate to the Missionaries has n scheduled MERLAP IV, with the define the relationship of the associ - been defined by the individual units a goal of designing guidelines for a n ates with the members. Therefore, it of the Congregation. While main - t Precious Blood lay associate pro - was becoming clear that what we taining the flexibility for the unit to gram and creating the profile a need to arrive at is a framework of a create a program and define the Precious Blood lay associates. CPPS lay associate program rather relationship that is best in its con - The excitement and euphoria were than a strictly defined set of rules text, it is our desire to offer some guidance for these programs. obvious as members and associates and practices. gathered for the common delibera - Since time was lacking, the partici - It is important to recognize that in tions and group interactions to share pants of MERLAP IV appointed a the Congregation today some lay associate programs are official with each other how they envisage writing committee to finish the work under the umbrella of the Union of lay associate programs. They were and to produce a final document passionate and involved, and this the Blood of Christ (USC or Pious based on the inputs from the small Union), a canonically established brought to light various significant group reports. The results of their aspects of their respective existing lay association. For these programs, work is published along with this the General Statutes of the USC are programs or praxis. Their experi - reflection. authoritative, and the statutes of ences were at the fore as they shared For the participants, MERLAP IV these programs need the approval their rich practices and moments of was a long-awaited moment of need the Moderator General. Other their association with the Missio n- acknowledging how vital lay associ - units of the Congregation have dif - a ries of the Precious Blood. ates are for the Congregation, and ferent models for their lay associate The group interactions were enrich - what makes their calling so unique programs, and this document will be ing, as participants listened eagerly and special. At the end of the meet - particularly helpful for these units. to one another. Each one had a story ing, there was a feeling of accom - The statutes or guidelines of these to narrate regarding their lay associ - programs are approved by the unit plishment at having achieved the ate program with the Missionaries of director and his council. goals set for MERLAP IV. Everyone the Precious Blood. It was no sur - had a feeling of fulfillment and joy The development of this document prise that the participants immedi - began in the discussion and work of at being with the members of the ately recognized the different levels the 4th Meeting of Repre sentatives same family from different parts of of engagement with the Missionaries of Lay Associate Pro grams (9-16 of the Precious Blood, as the exist - the world. All returned home with September 2018, Ro me). The ing programs differ significantly the hope that the work of MERLAP results of those discussions were from each other. We expect and IV will continue to guide the devel - entrusted to a writing team that pro - opment of the Precious Blood Lay duced this document. * accept diversity in the programs: u See next page North America is systematic, with Associate programs. clear guidelines, Latin America is characterized by its socio-cultural “ We accept and expect diversity in the programs. elements, and Asia and Africa are very devotion-centered. Such diver - Such diversity helps to define the bond of lay sity helps to define the bond of lay associates to the various units.” associates to the various units of the Congregation. 5 T h * e Continued from page 5 • Spirituality of the Congregation. INTRODUCTION • View of the Congregation today. C u A formal Precious Blood lay associate program needs to • Patrimony of the Congregation. p have a defined structure which is contained in the statutes • Charism of the Precious Blood. o or guidelines of the program. • Our Lady of the Precious Blood – Woman of the f Some elements of that structure should include: New Covenant. t • Ten Commandments. h General Administrative: • Profession of Faith. e 1. Name of the program. • Sacramentals. N 2. Clear statement of purpose. • Life in Christ. e • Exploration and deepening awareness of prayer. w 3. A leadership structure to direct the program. - Leadership is a collaborative activity of assigned • Church’s teaching on social justice. C o CPPS members and lay associates. - The period of formation concludes with discernment v 4. There should be clearly defined terms to refer to a lay about the vocation to be a Precious Blood lay asso - e person who is in initial formation and the Precious ciate and concludes with the lay associate making a n a Blood lay associate who has entered a committed rela - written formal commitment with the program / n tionship. Units are discouraged from utilizing the same Com munity. t terms that are utilized for incorporated members. Commitment 5. There is a defined symbol. 6. There is a defined of the relationship of the lay associ - 10. A Precious Blood lay associate is in a formal commit - ate program with the Unit; and the relationship of lay ted relationship with the Congregation. associates with the CPPS Missionaries. - This commitment must be recognized by the CPPS Invitation unit and members. 7. There is a defined process for inviting laity to become - It is a prayerful decision made by the lay associate Precious Blood lay associates. and accepted by the Program / Unit. - The invitation process is unique to the situation of the - The commitment or covenant is made in writing. program. The invitation can be broad and open to all or - It is celebrated ritually, and the new formal relation - there may be a process of individual invitation by a ship is acknowledged by the conferring of some CPPS member or a lay associate. symbol of the program. Inquiry - The commitment is for a defined period of time and 8. A prospective lay associate enters a period of formation is renewable. for a defined period. It is a time for them to come to Ongoing program know the charism and history of the Congregation. - Topics which are important to cover in this period of The responsibilities of participation in the program are formation may include but are not limited to: clearly outlined and understood by the lay associates. • Process of discernment. Regular activities often include some of the following: • Vocational call. - Belonging to a local Precious Blood lay associate • Spirituality of the Precious Blood. group or community and participating in their regu - • Exploration and deepening awareness of prayer. lar gatherings. • Lay associate community. • Community life (Who are the Missionaries of the - Having an active faith life that participates in the Precious Blood?). sacramental life of the Church and incorporates • Patrimony of the Congregation including history Precious Blood prayers. of the founder, development of charism, spiritual - Some involvement in ministry which may include elements. apostolic activity either by the group or with the - The period of inquiry may conclude with a ritual larger CPPS community. moment or celebration as the person transitions into - Celebrating feast days or other celebrations with the formation. CPPS Missionaries, when possible. Formation - Attendance and participation in the gatherings with 9. A prospective lay associate enters a period of formation the CPPS Missionaries when invited and appropriate. for a defined period. It is a time to enter more deeply An important part of the program is the ongoing formation into relationship with the community and learn more and continual process of growing in faith and personal about Precious Blood spirituality. development. Typical elements of this program include: - Topics which are important to cover in this period of formation may include but is not limited to: - Participating in the annual retreats of the program. • Deepening the inquiry elements. - Personal enhancement and initiative for personal, • Spirituality of the Cup, Cross, Covenant. spiritual development. 6 T h Reflecting on Charism and Vocation e C Emanuele Lupi , C.PP.S. u p o n the midst of the week in which which the Congregation was built. In our common roots: to the place f we have gathered in Rome to dis - fact, from 1819 on, Saint Gaspar where our charism took shape and t cern and draft A Profile of a Precious played the dual role of Director of our history began to be written. h I e Blood Lay Associate and to define the Congregation and “Aggregator” There, where the face of our spiritu - the Guidelines for a Precious Blood (responsible for receiving the new ality began to take shape, we asked N e Lay Associate Program , we spent a members in the Archconfraternity) two of the MERLAP participants to w day at San Felice Abbey. For the par - and Spiritual Director of the witness to how they live our charism C ticipants of MERLAP IV, this was a Archcon fraternity. and spirituality. Vicky Otto and o pilgrimage to the roots of the Melvin Alonzo Santos opened their v Saint Gaspar certainly never knew e Congregation. On Monday and that 200 years later the Congregation hearts and allowed us to share in n Tuesday, we heard reports describ - their life experience. a would have reached four continents. n ing the current reality of lay associ - However, he surely knew that the Their reflections are included in this t ates in the Congregation. On message of the Blood of Christ issue, and I also invite you to use the Thursday and Friday, we would would have expanded, inspiring in - following questions that guided us return to draft the two documents. corporated members (known at the that day in Giano. Based on the But we spent this day at the place time as confirmed members) and experiences of Vicky and Melvin, where everything started. committed lay people (lay associ - you may reflect on the following At San Felice, the dream of Saint ates). We who gathered in Rome and questions: Gaspar and his companions started those who remained in Remembering when you were first to become a reality. The only wealth our countries are the made aware of our spirituality: Gaspar carried in his bag was the living expression of Who introduced you to Precious will to conquer the world by sharing this dream. Blood spirituality? (A CPPS with everybody the knowledge of The visit to member, a lay associate, a maga - the merits of the Blood of Christ. He Giano was a zine, etc.?) was supported by the certainty that pilgrimage to the devotion (spirituality) of the What attracted you to the spiritu - Blood of Christ was the best ality? response to the challenges of life. Why do you choose to be a part of Seven years before the foundation of the Precious Blood family and the Congregation, the Archcon- live the spirituality of the Blood fraternity of the Precious Blood had of Christ? been founded in Rome. This lay What image or aspect of this spiuri - association was the foundation on tuality is most attractive to you?

As always, St. Gaspar points the way 7 T h e C u Melvin Alonzo Santos (GuatemMala): ThEe prepRaratioLn of tAhe CPPPS lay assoIciaVtes Mosaic p profile gives a sense of belonging and identity within the universal Church. It o describes how we are connected to one another in the Blood of Christ. f t h e Jean Swymeler (USA): This is the second time that I have participated in a CPPS N international gathering. The Bicentennial was certainly a big event, but it e w remained more on the external level. MERLAP IV for me has been a moment of C deeper intercultural sharing and coming to know each other more closely. o v e n a n Vicky Otto (USA): The CPPS Community Life Symposium was my first taste of a t worldwide experience. MERLAP IV has been exciting, invigorating and wonder - ful–to meet people from different parts of the world and to hear what CPPS lay associates in other units do.

Eduardo Pina (Portugal): During this MERLAP I have experienced a moment of deep sharing, dialogue, analysis and reflection on our own identity as CPPS lay associates in the Church and in the world. I go back to Portugal much more enriched and enlightened to play my part as a CPPS lay associate.

Edna Santiago Perreira (Spain): MERLAP IV has been a fantastic experience with wonderful results that exceeded my expectations. The methodology of work we have undertaken has given a chance for everyone to have a full participation in the mutual exchange of knowledge and experience.

Mirjana Hrlić (Croatia): I have been greatly impressed by this MERLAP, by the spirit of sharing we have had. I am glad to be part of a large Precious Blood fam - ily and I hope to become a better CPPS lay associate member.

Chiara Abramo (Italy): It has been a unique spiritual and historical journey. I was delighted to hear the testimonies of other CPPS lay associates on the global level. Uniting together in prayer at Giano was really a moment of experiencing the beauty of the Precious Blood spirituality.

Teresa Swiderska (Poland): MERLAP IV has given me the chance to experience the CPPS multicultural reality and how we are connected to one another. My vision has been widened and I have come to know better the beauty of the Precious Blood spirituality. Back in Poland I am going to share with my fellow 8 CPPS lay associates this rich experience I carry within my heart. T h e C MERLAP IV MIngeborog Stasmm a(Auistrcia): I will always remember my spiritual experience at u Giano in the Basilica of St. Felix. For many years I have known that Jesus pro - p nounced seven words on the Cross. I was strongly emotionally moved to hear o from the preacher (Fr. Emanuele) that the eighth word was LOVE and it was f silently pronounced by the flowing blood and water from Jesus’s side. t h e Jaime Passalacqua (Chile): My great appreciation to the organizers and all the N e participants of MERLAP IV for the sharing of our realities and life experiences. I w am going back home highly motivated to live and grow in the Precious Blood spirituality and to help my brothers and sisters to know and live this spirituality. C o v e n a n José Luís Chino Rivera (Per ú): MERLAP IV has been an important resource for the t whole Peruvian delegation. It is interesting to know that in more than twenty countries in the world there are people who try to follow Jesus by living Precious Blood spirituality. The construction of the CPPS lay associates profile and eventu - ally the CPPS lay associates formation program has impressed me very much.

Guillermo Leon Paz González (Colombia): MERLAP IV has been a great spiritual experience for me. Coming to MERLAP I realize that we are not a small group but rather that the Blood of Christ covers the whole world. I feel much more empowered to continue collaborating with other CPPS lay associates to work for peace and reconciliation in our country.

Lloyd Babcock (Canada): I was strongly touched by the presentations especially those from the Latin America, the way they answer the cries of blood in their own contexts. It has been a moment for seeing and learning from one another. Moving forward, the CPPS lay associates profile is certainly going to give us the direction of how we can extend Gaspar’s message.

Sylvester Anthony Matemu (Tanzania): This has been a golden opportunity for me and for my fellow CPPS lay associates in Tanzania. The inputs and recommen - dations of this MERLAP are going to complement our struggles to finalize our CPPS lay associates program.

Charles Budhali Sebastian (India): MERLAP IV has enriched me with knowledge of what CPPS lay associates do worldwide. The reception of the Eucharist in both species was a very touching experience to me. It gave me an impression of how the chalice is supposed to unite us in our concrete life.

Fr. Bui Anh Nhan (Vietnam): We are still a very small unit. I have learned a lot from this MERLAP encounter. The knowledge and experience I have acquired will help us in our future plans for CPPS lay associates program. 9 T h e A Companion’s Journey C u p Vicky Otto o f t s I was reflecting on what I I was what we call in the United h wanted to share with you today States a “cradle Catholic.” I was e Aregarding my story about becoming baptized as a baby and went to N a lay associate, a quote from Saint Catholic schools for my primary e w Therese Lisieux came to mind. She education. My parents and grandpar - wrote: “ I understood that every ents both practiced their faith more C o flower created by him is beautiful, from a sense of obligation instead of v e that the brilliance of the rose and the doing it because they were growing n whiteness of the lily do not lessen in their faith. Our family was what a n the perfume of the violet or the we called in the United States the t sweet simplicity of the daisy. I “frozen chosen.” We went to Mass understood that if all the lowly flow - on Sunday and participated in many ers wished to be roses, nature would other Church activities—more no longer be enameled with lovely because “Sister says so” and the hues. And so, it is in the world of expectations of the community souls, our Lord’s living garden.” rather than a personal desire. In a became active in the Church that Saint Therese’s sentiments about the sense, we were lackluster observers seemed much different than in my garden could also be used to in this thing called faith, not partici - childhood. It was then I truly began describe my faith journey, including pants. Like most young adults, I to seek out how to be as active as the call that I received at baptism stopped practicing my faith for a possible regarding my faith life, and my continued discernment of while and later returned, thanks to a because of a desire and calling rather ministry. priest who became a good friend. I than because of societal guilt.

10 Presentations in the Abbey of San Felice The same priest who helped me munity. I completed the formation Prophet and King,” what a Church T h reenter the Church also approached process to become a Companion (lay and a world we would see today. e me with the idea of working toward associate) and several months later Precious Blood spirituality has rein - C a professional role in the Church— was asked to serve as director of the forced the importance of our bap - u not an easy task for a lay woman, movement. tismal call and the blessings that p then or now. I attended a Jesuit the - As Saint Therese described, I too would occur if we all embraced this o f ology school and received a Master realized that there were many flow - commitment. of Divinity. During this time, I ers of spirituality in God’s garden, As Director of the Companion t h experimented with the different spir - and when I found the Precious Blood Movement I am blessed to walk with e itualities in the Church to try to find flower I realized that I had finally Companions across the United N the place that made sense for me to found the one that spoke to my heart. States as they embrace their bap - e call my spiritual home. I found All the other flowers of spirituality tismal call as well as their calling to w solace in the Benedictine traditions that I had experienced were nice, but be Precious Blood Companions. I C o of prayer, but it still didn’t seem this one awakened and brought a believe that we mutually help each v quite right for me. The same was e n true as I explored the traditions of a the Jesuit, Franciscan, and Carmelite n “ I believe that Precious Blood spirituality t communities as well. I also recog - has become interwoven with my own life nized during this process that the diocesan world wasn’t for me either, blood .” because the establishment simply couldn’t figure out or have the desire to utilize the gifts that a professional lay woman could offer in the new focus to my faith and my spiri - other. At times, I animate and offer Church. tuality. encouragement regarding what it means to live Precious Blood spiritu - A few years ago, I was introduced to I believe that Precious Blood spiritu - ality and at times I am encouraged the Precious Blood community ality has become interwoven with and supported by each of them as through a priest of the community my own life blood. well. I am continually in awe of their who came to serve at the parish I find that I live with a greater inten - fidelity and commitment to Precious where I was working. I met lay men sity to respond to the cry of the Blood spirituality and their relation - and women who were actively blood in my world and to work for ship with the Missionaries of the engaged in their ministries as well as the renewal of the Church. Precious Blood that each Com - in the Precious Blood community. I Before I became a Com panion, I saw panion exhibits. met priests who joyfully served in the same needs that I see now and ministry and actively engaged lay longed to do something, but I was It continues to be an honor to serve people to join them. There was little not in the right space to step forward. in this ministry. sense of the hierarchy that I had It is hard to explain the difference. In June, I renewed my covenant with experienced in other Catholic tradi - As I embraced Precious Blood spiri - the Precious Blood community at tions. Finally, what was truly extra - tualty, suddenly the ability to our annual Assembly. At the conclu - ordinary for me was that this com - respond in service to the cry of the sion of my covenant I referred to a munity actively worked in ministries blood felt right and possible. After song from the musical “Sunset and causes in the world that many becoming part of the Precious Blood Boulevard,” which ends with “I’ve people stayed away from. They community as a Companion, serving come home at last.” I truly believe worked to give voice and support for in ministry took on a new intensity that this is the gift that I have been many people who were identified as because of the clarity that the spiritu - given by the Missionaries of the “not worthy” in the United States. ality offered. Precious Blood. They were responding to those who Throughout my professional minis - Like Therese, I recognize that there were standing outside of the circle. It terial life, I have always been drawn is for all these reasons and many toward helping others embrace again are many wonderful flowers in the more that I was drawn to the the call they were given at baptism. garden of the Lord. I am happy Precious Blood community and to In this sense, Saint Gaspar’s call for though that I found the flower called learn more about Precious Blood the renewal of the Church has Precious Blood spirituality. It has spirituality. become my rallying cry as well. I awakened the spirit in me and strengthened my faith. I truly have I was welcomed and encouraged to imagine that if each of us truly lived u 11 become active in the life of the com - out our call to become “Priest, come home at last. 11 T h e C A Precious Blood Lay Missionary u Melvin Alonzo Santos p o f y wife Cony and I started our with me to work in favor of souls; I’ll Precious Blood spirituality and the apostolic life in the Christian be with you always, protecting you.” apostolic activities of the Missionaries t h MFamily Movement (CFM) almost And this is what really happened in and Sisters. e immediately after our marriage. For my life. Indeed, she never fails. I found the writings of Missionaries of twenty-five years in CFM we carried N Invited by the parish priest Fr. the Precious Blood, Fr. Pepe Fi scher, Fr. e out our apostolate of assisting families Mauricio Álvarez, CPPS, we started to Robert Schreiter, Fr. Erne sto Ranly, and w and couples and were accompanied by work in the community with couples Fr. Juan Carlos Ba rajas, among others, C our two children, Mónica and Melvin and families. He told us, “When you which led me to love this spirituality, o Joaquín, leave the CFM, come to work with which Fr. Noe Le mus calls the focus of v e We keep the memory of those wonder - me.” all spiritualities. n ful experiences in our hearts, especial - The activities of the parish included a When I heard this expression, I n ly the experience during our mission - working with couples (more than 200 thought it quite pretentious. I said to t ary activity in remote areas of the couples who lived in a consensual myself: This is his opinion because country, where we worked as mission - union or had contracted only civil Precious Blood spirituality is one of ary families. marriage received the sacrament of the pillars of his Congregation. But In 1993 we moved to another area of matrimony); assisting couples in con - many years later I understood that he Guatemala, where the parish church is flict; offering pre-marriage talks; hold - was right. Indeed, St. Gaspar “used to under the patronage of Our Lady of ing family week celebrations, etc. see the Precious Blood of Jesus as the the Precious Blood. This became a In 1999 we were invited by some core mystery of faith, that can be com - sort of prophecy of what was going to Missionaries and Sisters of the pared to a sun of superhuman bright - happen in our future faith life. Precious Blood to participate in group ness, surrounded by the purest rays of One day I had a dream. In the area meetings on Precious Blood spirituali - the revealed truths.” where we lived there was a kind of ty and to share their apostolic work. At first, I was concerned about the cave where an image of the Lady of One of their ministries was to distrib - concept or definition of spirituality. Fr. Lourdes was venerated. In my dream ute food to the poor, the homeless, and Ernesto Ranly taught that spirituality the Virgin appeared reaching out her the abandoned. does not refer exclusively to the reli - arms towards me, and behind her I The contact with these people opened gious sphere, but that it could also be could see snakes and threatening bugs. a new horizon to my faith perspective, found in the secular. Among the many I felt that she was telling me: “Come and I became interested in knowing existing definitions of spirituality, I finally chose the one that seemed to me the simplest: Spirituality is the way that takes you in pilgrimage to the house of the Father. Consequently, the spirituality of the Blood is the path I chose to follow in my pilgrimage towards the house of the Father. In this context I found a meaning for my life: I was greatly attracted by the spirituality of the Blood because it urges us to go to those places where the cry of the blood is heard in the suf - fering and pain of so many brothers and sisters, where “much is to be done, soon and well.” The way to access this spirituality is through a strong and determined prac - tice of prayer. St. Gaspar used to spend hours in deep prayer before the cruci - fix, the source from which he was filled with the love of God, to develop his apostolic life, and to live his spiri - tuality. My personal prayer has reached a new 12 dimension that allows me to find God in nature, in history, in myself, and in persons deceased, for the perpetrators American Bishops Conference at their T h others. It is a kind of prayer that helps of such violent crimes, for their fami - meeting in Aparecida, Brazil, in e me, along the journey of life, to know lies and for the community. 2007.) that God is with us. C However, it is in the families of the The call of Aparecida encourages lay u I strengthen my faith through devo - victims where the pain becomes tangi - people to become involved in small p tional practices, such as the visits to ble, with mothers unable to recover ecclesial communities which offer a o the Blessed Sacrament of his Body from the loss of their children. On one privileged medium to enable the bap - f and Blood; the Precious Blood visit before prayer, a mother told us: “I tized to live as authentic disciples and t Chaplet or the seven offerings, and the still haven’t the courage to pass by the missionaries of Christ, a favorable set - h adoration of the Cross. The Eucharist place where my son was murdered.” ting for deepening processes of forma - e celebrates covenant, forgiveness, and Another mother said: “I have had two tion in the faith, and for bolstering the N reconciliation, and that makes me children killed.” demanding commitment of being apo - e become a living Chalice. The feasts of Suffering is also reflected in wives and stles in society today. They are places w for fostering a solid spirituality, based the Congregation have also been children left alone, plunged into a C opportunities for devotion. greater poverty for having lost their on the Word of God and in full com - o munion with the local and particular v My spirituality leads me, therefore, to support for the household. Such sce - e specific actions, namely: praying in narios cry out to heaven, just like Church ( Aparecida 307, 308 and 309). n violent areas, preaching healing and Abel’s blood. We go door-to-door sharing the keryg - a n reconciliation retreats for couples, Here is where the spirituality of the matic message. This missionary proc- t launching reconciliation circles, Precious Blood reaches out with ess has led to the creation of more than encouraging the devotion to the Blood emphasis through our presence: pray - a hundred small ecclesial communities of Christ through talks and initiatives, ing with the people, being close to the in the parish, which is a small number such as the Annual Spirituality Day, families, making them stronger considering the large population in the promoting the devotion to Our Lady of through a mourning process, encour - area. the Precious Blood, especially during aging them to forgive and reconcile in Our visits to the homes have been very July, etc. listening circles, etc. significant for some people. When we knock at their doors, accompanied by “ I was greatly attracted by the spirituality the parish priest, inviting them to offer their houses as mission houses, the of the Precious Blood because it urges to people react with great joy, and tell us: go to those places where the cry of the “This is the first time that a priest is visiting our home.” blood is heard in the pain and suffering of In the month of May, we started the so many brothers and sisters .” same process in the Blood of Christ Parish, a twin Parish located in the outskirts of Guatemala City. For four years we have been sharing Spirituality leads us to the mission. In short, I understand Precious Blood the message of Precious Blood spiritu - Inspired by and following the example spirituality as walking on a path that ality, of St. Gaspar, and of the of St. Gaspar, whose spiritual charac - leads me to a constant search for life, Congregation with the small ecclesial ter was defined by his love for the truth, and justice. communities of the parish. All these Precious Blood and his missionary Spirituality means to enter into the activities are carried out together with activity, since 2002 I have become an mystery of God to the point of being the lay missionaries of the Union of active member of the ongoing missio - able to love and desire what God wish - the Blood of Christ and with the pres - nary process in the Parish of Our Lady es and desires. ence of CPPS members. of the Precious Blood, together with It means to reach out to those who suf - Of the activities mentioned, I would the parish priest, who is a CPPS mem - fer, with a sense of solidarity and seek - like to highlight prayer in violent ber. This process is supported and wel - ing to be close to them. Precious areas. One of the social evils strongly comed by God, but very often derided Blood Spirituality gives me the oppor - affecting our communities is the lack and undervalued by human beings. tunity of building bridges to promote of opportunities, especially for the It is a process that seeks to reach out to reconciliation where interpersonal youth, who in a consumerist society those who are far from God, since relations have been broken and cause seek easy alternatives and often get many baptized people do not partici - pain, mainly within the couples and involved in lawless groups. pate in the Eucharist, do not receive between parents and children. As a result of this reality, many people the sacraments, and are not actively The main elements of Precious Blood have been murdered. Their blood, integrated in the community... “A high spirituality include reconciliation, sol - which is sacred, for it belongs to God, percentage of Catholics are unaware idarity, mercy, encounter, and hospi - has been shed. It is exactly there of their mission to be salt and leaven tality. It involves the strength to share where we share our prayer: in those in the world, and their Christian iden - the Paschal Mystery with a missionary places where so many lives have been tity is weak and vulnerable” spirituality, for the mystery of the pas - lost. Our response to the bullets of the (Aparecida no. 286. The reference is sion, death, and resurrection of uJesus 13 assassins is prayer. We pray for the to a document adopted by the Latin Christ is at the core of our faith. 13 * T Continued from front page of the current CPPS lay associate That Assembly also approved a h e Without attempting to present a reality. The emphasis was on rela - modification to the Normative Texts, tionship building and providing adding to S12 the following: C definitive historical account, it is u easy to say that the Congregation, some historical perspective for the The Moderator General and his p with its roots in the Archconfra - formation of the participants. Each council may encourage and pro - o ternity of the Precious Blood, has unit reported their lived experience. mote other forms of lay associa - f long been concerned with the rela - We also visited the historical sites of tion dedicated to the spirituality t tionship of the Congregation and the the Congregation (Acuto, Albano, of the Precious Blood. h Gia no, and the Gaspar sites in Rome) e laity. Here I am only focusing on the This support for and direction of the and Fr. Barry Fischer offered a pres- modern era of Congregation. future development of the lay associ - N entation on “Living Precious Blood e For the past 25 years, there has been ate reality was affirmed at the XVIII Spirituality in Today’s World.” w a development in thought, a slow Extraordinary General Assembly C evolution of our understanding of lay Shortly after MERLAP I, the XVII (2004). Meeting under the theme: o associates as they relate to our Con - General Assembly was held. The “Refounding in Creative Fidelity,” v e gregation. All recent General Assem - participants were given a report on the message included: n blies have included a concern for and the MERLAP gathering, and their a We acknowledge laity (USC, n discussion of our lay associates. discussion led to the inclusion of the Com panions, and other) as a t I want to provide a brief historical following in the message of the blessing to our CPPS community context for the development of our General Assembly: and have come to value and understanding of lay associates. I We have been greatly encouraged appreciate their presence. Fur- will do that by highlighting refer - by the growth of the number and ther, we are committed to working ences from the Messages of the activity of lay associates of our with them in ministry. General Assemblies and the pro - Society in recent years, both with - MERLAP II was held in 2007 and it ceedings of the MERLAP gather - in the Union of the Blood of Christ closely mirrored the first gathering. ings. I will include my reflection on and in other forms, such as the The emphasis was on information the current status of the continuing Companions in the United States sharing and relationship building. multicultural dialogue which may Provinces. This Assembly wants to More presentations on historical guide future development. see greater support of this impor - themes were offered to provide for - The first MERLAP gathering (2001) tant development, both in foster - mation for the participants that had the theme: “The Future Face of ing communication and collabo - would inform and improve their the Congregation: The Effects of ration among these different lay sharing of our history within their Globalization on the Congregation.” groups, and the deepening forms lay associate programs. We also A clear purpose of the gathering was of Precious Blood spirituality acquainted them with the important to establish a baseline understanding already growing among them. CPPS sites in Rome and other areas in Italy. The XIX General Assembly (2007) closely followed the MERLAP gath - ering. We met with a focus on evan - gelization, and the participation of the laity in the mission of evange - lization of the Church and the Con - gregation was included in the discus - sion. The Assembly instructed the new general administration to give attention to our lay associates by: • Inviting the laity to authentic col - laboration in our ministry and help- ing the lay faithful to fulfill their role in the ministry of the Church in the spirit of the ecclesiology of the Second Vatican Council; • Strengthening relationships with our lay associates; • Helping the laity to develop a Pre - cious Blood spirituality adequate We worked in small groups to draft our documents 14 to their lay vocation. Also, at this assembly the current an appreciative discernment process groups. While there is much room T h statute was approved: to discern a vision for the congrega - within the Normative Texts for a e tion which included: “… our life variety of expressions of lay associ - The missionaries work to form C leaders of the lay apostolate who reflects a multicultural communion ates, we have come to a time when it u wish to dedicate themselves in a of incorporated members and lay is desirable to distinguish the laity p special way to the service of the associates.” who are connected to the Con- o Church and collaborate with them In the action steps to realize the gregation with a formal structure and f for the kingdom of God. The Vision we included the following: relationships from those that have t some other less formal or defined h Congregation recognizes and To realize this vision, each unit is e encourages lay associations that challenged to develop and/or relationship with the Con gre gation. The goal is not to create a single N participate in our Precious Blood deepen its commitment to work e spirituality (the Union of the towards the fullest participation model of a lay association or to cre - w ate a hierarchy among the different Blood of Christ, Companions, and possible of lay associates in our C others) as a blessing to the CPPS communal life, spirituality, and ways that lay people associate with o the Congregation. Rather, we seek to v community and values their pres - apostolic work. e recognize the variety and distinctive - ence. These lay associations are Through these years, there has been n ness of lay vocations and provide a governed by their own statutes a development in thought regarding n guidance to CPPS units in the devel - and norms. (S12) CPPS lay associates. This develop - t opment of their lay associate pro - MERLAP III was held in 2012. ment has occurred organically grams. While this MERLAP continued with through multiple opportunities for some of the same activities and con - dialogue among members of the With this in mind, for MERLAP IV cerns of the previous two gatherings, Congregation and members of the (2018) the General Curia established on the recommendation of past par - lay associations, across cultural and these desired outcomes: ticipants we were specific in ad - geographical boundaries. The first 1. A conversation in the worldwide dressing issues and providing “best two MERLAP gatherings were basi - Congregation about the variety of practice” guidance for the represen - tatives to use to improve the lay associate program in their unit. “ We seek to recognize the variety and We met with the following objec - distinctiveness of lay vocations and to tives: provide guidance to C.PP.S. units in the 1. To provide theological and spir- itual formation to the participants development of their lay associate that will allow them to better pro - programs .” vide leadership among the associ - ates of their units; 2. To provide a forum for the discus - cally an opportunity to inform the vocations of CPPS lay associates sion about the engagement of representatives so that they can un - and to create a Profile of a CPPS youth with our spirituality and lay derstand their work within a larger Lay Associate as a complemen - associations; multinational and multicultural real - tary document to the Profile of a 3. To provide a forum for the sharing ity of the worldwide community. Missionary of the Precious Blood. of the lay associate experiences. The emphasis was on relationship 2. A conversation in the worldwide We heard two presentations: building. The third gathering in 2012 Congregation about models of lay “Precious Blood Spirituality in the was more focused on the work of associate programs and the rec - Life of the Laity” and “Engaging collaborative development of the lay ommended elements of a CPPS Youth through Spirituality.” We cre - associate reality in the Congre - lay associate program. ated a best practice forum, and the gation. We started to ask and address reports of each unit focused on spe - specific program questions, but there Through a process requested by the cific topics, e.g., formation. devo - was no attempt to arrive at a shared General Curia and approved by the tional practices, sharing community definition of the lay associate reality. Meeting of Major Superiors, conver - sations have begun in the units. On life with the missionaries, Precious After discussion and consultation, Blood Spirituality and family life we (the general administration) the first days of the conference, the “A Prophetic Multicultural Com - believe that we have arrived at a representatives reported on those munion for the Renewal of the time when it is desirable to clarify discussions. Specifically, they were Church and the Reconciliation of the the different realities of lay associ - asked to report: World” was the theme of the XX ates in connection with the Congre - • What is the desired the relation - 15 General Assembly (2013). We used gation, without devaluing any of the ship of the CPPS members and 15 T lay associates from the perspec - part of the Congregation, not along - The purpose of MERLAP IV was to h e tive of each? side the Congregation. That is a sig - continue the conversation. We were nificant shift in perspective, and I not there to evaluate different per - C • How do you distinguish between u a “lay associate” and a lay person don’t think that the Assembly real - spectives on the identity of a lay p who is a friend of the community ized the possible implications of associate or the various approaches o or co-worker in a ministry of the such a shift. MERLAP IV was a of the units to manage the relation - f unit? response to the need to continue to ship of lay associates and the t explore and discuss the meaning of Missionaries. We were not there to h • Finally, what are the essential ele - e ments of your lay associate pro - this new position. As I recall the dis - create narrow definitions, but to dis - cussion in the assembly, this lan - cern and imagine a framework that N gram? e guage in the vision statement and in will promote unity among the For most of the history of the w the mandate of the Assembly was diverse realities. We gathered from Congregation, lay associations were C influenced by the delegates from the around the world and from our dif - o clearly understood and defined as United States whose perspective was ferent cultural realities to think seri - v separate and distinct from the e formed by their experience with the ously and creatively about the role of n Congregation. We had the Union of a Companions movement. Precious Blood lay associates and n the Blood of Christ, with oversight t from the Moderator General and the “We gathered from around the world and members assigned to work with the Union, but with an identity and our different cultural realities to think statutes distinct from the Congre - seriously and creatively about the role of gation. The Congregation consid - Precious Blood lay associates and how ered the relationship with the lay association as an apostolate: The they relate with the CPPS Missionaries.” Missionaries shared or, if you will, handed on our spirituality to the laity As a participant in the MERLAP how they relate with the CPPS who had a special commitment to gatherings and the general assem - Missionaries. service in the Church. In our blies, I have observed the evolution Normative Texts today, the statute In this issue of The Cup of the New and development of the lay associate regarding lay associates remains in Covenant you will read of the dia - reality and two distinct approaches in the section on the apostolate. logue that emerged during MERLAP have emerged. The historical ap - IV. We share the fruit of our discern - A shift in this understanding was proach of the Union of the Blood of ment and offer for your reflections introduced with the General As- Christ, with its emphasis on sharing the Profile of a Precious Blood Lay sembly in 2013. At the Assembly we our spirituality and furthering the life Associate and Guidelines for a Pre - discerned a Vision in which we of faith of the laity, remains a beauti - described the Congregation as a ful way for the Missionaries of the cious Blood Lay Associate Program . multicultural communion of incor - Precious Blood to associate closely These are offered to the Precious porated members and lay associates with the lay faithful. In the United Blood family as an invitation to con - with the goal of working for the States, a form of association that tinue the conversation and to use fullest participation possible of lay places greater emphasis on a formal these documents as a catalyst for the associates in our communal life, relationship with the members and continuing development of the bless - spirituality, and apostolic work. We participation in all three pillars of the ing of the lay assuociate reality for now spoke of the lay associates as a Congregation, has emerged. our Congregation.

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