ST. GASPAR BERTONI: Reflections on His Original Constitutions Concerning the PROGRESS of the Confreres
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Beata Leopoldina Naudet, Vergine Memoria Facoltativa
Beata Leopoldina Naudet, vergine Memoria facoltativa Nota biografica Infanzia e prima educazione Leopoldina Naudet nacque a Firenze il 31 maggio 1773 da Giuseppe padre francese e Susanna d’Arnth madre tedesca, entrambi impiegati al servizio del granduca Leopoldo I d’Asburgo-Lorena, che fu suo padrino di battesimo. A tre anni rimase orfana della madre. Nel 1778, a cinque anni, venne messa nel monastero delle Oblate agostiniane, dette di san Giuseppe, presso la chiesa di san Frediano in Castello (FI), insieme alla sorella Luisa, con cui convisse a lungo, restandole sempre molto legata. Leopoldina si distinse per il suo comportamento e per il suo spirito di preghiera, tanto che ricevette la Cresima e la Prima Comunione prima del tempo (rispettivamente nel 1781 e il 28 marzo 1782). Con la sorella a Soissons Nel 1783, le due sorelle, per interessamento del granduca, furono accompagnate dal padre in Francia, per proseguire gli studi e completare la loro educazione presso il collegio-chiostro delle Dame di Nostra Signora di Soissons, città d’origine della loro famiglia. Leopoldina progredì notevolmente dal punto di vista culturale, padroneggiando meglio le lingue (francese, tedesco e italiano), visitando insieme al padre chiese e musei di Parigi e leggendo molti libri. Anche la sua maturità spirituale avanzava: si recava spesso a pregare nella chiesa del monastero e, aiutata da una delle suore, imparò a irrobustire il suo carattere molto sensibile. Istitutrice dei figli del granduca Ormai sedicenne, nel 1789 Leopoldina ritornò con la sorella a Firenze, dove due anni prima era morto anche il padre. Le due vennero invitate alla corte di Leopoldo I a Palazzo Pitti: ebbero il compito di “cameriste”, cioè istitutrici dei figli del granduca. -
The Pasque Veronesi
VERONESE EASTERS celebration Committee (17-25 aprile 1797) Via L. Montano, 1 - 37131 VERONA Tel. 0039/329/0274315 - 0039/347/3603084 0039/45/520859 - 0039/45/8403819 www.traditio.it - E-mail: [email protected] VERONESE EASTERS The Verona rising against Napoleon (April 17-25, 1797) The Veronese Easters , like the Sicilian Vespers , is the name for the general insurrection in Verona and its surrounding country, on April 17, 1797: Easter Monday. Among the innumerable risings from 1796 to 1814 which swept through Italy and Europe occupied by Bonaparte, and which expressed the rejection by the people of the false principles of the French Revolution, imposed by bayonets, the insurrection of Verona was certainly the most important in Italy, after the Saint Faith’s Crusade in 1799, by which Cardinal Fabrizio Ruffo of Calabria and the farmers of the south regained a whole Kingdom for the Bourbons of Naples. 1. Verona and the Serenissima Republic before the Revolution The Revolutionary France, drunk with the massacres of the Terror, ventured into a series of wars against the other European powers after killing the legitimate sovereign, Louis XVI, exterminating his family, causing the death of the Dauphin at the age of ten in the Temple Tower jail, demolishing the monarchy, persecuting worship and the Catholic religion. The revolutionary hordes, led by the darkest anticlerical sects, above all the Masons, were anxious to export hatred against the Church all over the world and upset the traditional sacred Institutions both civil and religious to which the people were deeply attached. The Italian States and the aristocratic Republic of Venice were then unfortunately experiencing a sad moral decline: a large part of the patrician ship, a shadow of that which had faced and beaten the Turks so many times, was infiltrated by the libertarian and libertine principles of the French Revolution. -
A MODEL of HOLY ABANDONMENT
A MODEL of HOLY ABANDONMENT A Theological Reflection on the Spirituality of Father Gaspar Bertoni Rev. Nello Dalle Vedove, CSS Doctorate Thesis - 1961 Original Title in Italian: Il Modello di Sant’ Abbandono Translator into English: Rev. Joseph C. Henchey, CSS Electronic Edition: Tereza Lopes [Lay Stigmatine] 2003 A MODEL OF HOLY ABANDONMENT OPENING THOUGHT 2 O admirable secrets of divine love! What profound depths of His charity! When will it be that we will as though ship- wrecked and abandoned in this Immense Sea, so that we will no longer seek out the shores of our wretched earth! Letter of St. Gaspar Bertoni to Mother Leopoldina Naudet – November 26, 1812. A MODEL OF HOLY ABANDONMENT TABLE OF CONTENTS 3 TABLE of CONTENTS Letter from Thesis Director: Fr. Reginald Garrigou-Lagrange, OP 7 Introduction 8 PART I GENERAL CHARACTERISTICS OF Fr. GASPAR BERTONI’S SPIRITUALITY 11 Chapter 1 Creatures find their Natural Resting Place in the Arms of the Creator 1. Humility and Abandonment are harmonized in the Concept of Creation. 2. Being is a Gift of the Creator. 3. Grace places the Soul in a most intimate Rapport with the Creator. 4. The Grace of Priesthood is an Effect of Creative Omnipotence. Chapter 2 Creatures are ordained for the Glory of God 1. The Compelling Desire for the Glory of God. 2. Rational Beings are called to glorify God through Knowledge and Love. 3. God’s Glory must first of all be sought in Oneself. 4. Zeal for the Glory of God needs to be inserted in the plan established by Divine Providence. -
The Holy See
The Holy See POPE FRANCIS REGINA CÆLI Saint Peter's Square Sunday, 30 April 2017 [Multimedia] Dear Brothers and Sisters, Dramatic news continues to reach us regarding the situation in Venezuela and the worsening of clashes there, with many people reported dead, injured and detained. I share in the pain of the families, to whom I ensure my prayers of intercession, and I appeal to the government and all the members of Venezuelan society to avoid any further forms of violence, to respect human rights and to negotiate solutions to the serious humanitarian, social, political and economic crisis that is exhausting the population. Let us entrust to the Most Holy Virgin Mary a prayer intention for peace, reconciliation and democracy in that dear country. And let us pray for all the countries that are beset by difficulties; I am thinking in particular in these days, of the Republic of Macedonia. Leopoldina Naudet, Foundress of the Sisters of the Holy Family, was beatified yesterday [29 April] in Verona. She was brought up at the Court of Habsburg, first in Florence and then in Vienna, and, even as a girl, possessed a strong vocation to prayer and to the educational field. She was consecrated to God and, following various experiences, succeeded in establishing a new religious community in Verona, under the protection of the Holy Family, which is still active in the Church today. Let us join them in their joy and their thanksgiving. Today, Italy marks the Day of the Catholic University of the Sacred Heart. I encourage you to support this important institution which continues to invest in the formation of young people in order to improve the world. -
Gaspar Bertoni: Priest of Verona, Founder of the Stigmatines. His Devotions and Service of the Church
Gaspar Bertoni: Priest of Verona, Founder of the Stigmatines Painting of the Holy Espousals of Mary and Joseph Painting of Fr. Bertoni’s devotion to the Sacred at the Stigmatine Sanctuary Nostra Signora di Heart of Jesus, at the Parish of San Paolo, in Lourdes, in Verona, Italy. Verona [his home parish]. His Devotions and Service of the Church: the Sacred Stigmata of the Lord, the Espousals of Mary and Joseph and the Sacred Heart. [Extract from Symposium held for the Canonization of the Stigmatine Founder. October 28, 1989. Rome: Angelicum pp. 143-160] Rev. Joseph Henchey, CSS 1989 Electronic Edition: Tereza Lopes [Lay Stigmatine] - 2014 BERTONI - DEVOTIONS 2 Table of Contents 1. The Immolated Lamb, Spouse of the Church 3 2. The Sacred Stigmata and the Espousals 7 a. His Devotion to the Holy Spouses, Mary and Joseph 8 b. His Devotion to the Five Wounds, the Sacred Stigmata 10 1.] His Parish Sermons [June 1800--December 1807 12 a.] Good Friday [April 3, 1801] 12 b.] The First Sunday after Easter [In Albis] April 5, 1807 13 2.] A Retreat preached to young Priests, Confessors [Sep. 1810] 14 a.] The Passion 14 b.] The Resurrection and Ascension to Heaven 14 3.] Three “Franciscan” Panegyrics 15 a.] St. Francis of Assisi [October 4, 1808] 15 [1] First [Morning - ?] Reflection 15 [2] Second [Evening - ?] Reflection 16 b.] The Canonization of St. Veronica Giuliani [1839] 18 3. The Sacred Heart 20 Conclusion 21 + +++ + BERTONI - DEVOTIONS 3 Gaspar Bertoni: Priest of Verona, Founder of the Stigmatines - His Devotions and Service of the Church: The Sacred Stigmata of the Lord, the Espousals of Mary and Joseph and the Sacred Heart. -
St. Gaspar Bertoni: a Trinitarian Charism of Hope
St. GASPAR BERTONI A Trinitarian Charism of Hope Rev. Joseph Henchey, CSS 1981 TRINITARIAN CHARISM OF HOPE TABLE OF CONTENTS 2 TABLE OF CONTENTS Page PART ONE: St. Gaspar Bertoni – A Trinitarian Charism 7 A. The Stigmatine Founder and the Trinity 7 Introduction: His Memoriale Privato 1. Trinity and Mission a. Creation and Grace b. Incarnation c. Stigmata d. Kenosis 2. God as Father Summary B. Fr. Bertoni’s Devotions and the Stigmatine Life 18 Introduction: [CF ## 221-223;262 1. Mission[s] - Service - Obsequium a. Mission/ Missionary b. Service c. Obsequium d. Ministry [ - ies] 1.] Singular 2.] Plural 2. The Person a. Guests b. The Sick 3. The Community a. Common Life b. Recreation c. Apostolate of the Pen d. Conversations Summary TRINITARIAN CHARISM OF HOPE TABLE OF CONTENTS 3 C. A Lived Devotion to the Trinity 34 1. Unity in Pluralism: The Trinity, the Central Mystery 2. The Stigmatine “Habit” 3. Bishops of Verona 4. Appeal for Unity D. The Trinity: Unity in Pluralism 46 Introduction: 1. Specialization a. Specialization b. Unity 2. Trinity Summary: E. The Stigmatine Call to Unity 55 Introduction: 1. Hope for Unity a. Parallels with St. Ignatius of Loyola b. Difficult, Future, Good of Unity in Fr. Bertoni’s Rule c. Fr. Bertoni’s Example: ‘Fraternal Humility’ 2. An Idea from the First Stigmatines a. Fr. Innocent Venturini [1803-1864] b. Shared Sermon Preparation c. Fr. Louis Bragato [1780-1874] F. “For the Greater Glory of God” 68 Introduction: 1. St. Ignatius of Loyola 2. Fr. Gaspar Bertoni END NOTES + +++ + TRINITARIAN CHARISM OF HOPE TABLE OF CONTENTS 4 PART TWO: St. -
St. Gaspar Bertoni's Ecclesial Service
St. Gaspar Bertoni’s Ecclesial Service: Community, Corporate, Domestic Obedience & Apostolic, Missionary, Doctrinal Obedience [In Obsequium] [CF 2; 138-151; 158-186] UNION OF HEARTS & UNITY OF APOSTOLIC SERVICE † St. Ignatius’s Letter on Obedience [March 1553] & The Conclusion to His Spiritual Exercises [Sentire Cum Ecclesia] [SpEx nn. 352-370] Volume II Rev. Joseph Henchey, CSS December, 2005 Electronic Edition: Tereza Lopes [Lay Stigmatine] ECCLESIAL SERVICE TABLE OF CONTENTS 2 TABLE of CONTENTS PRESENTATION 4 Part VII, Section IV of his Original Constitutions [CF 138-151] PART I – ST. IGNATIUS’ LETTER ON OBEDIENCE 7 A. The Letter Itself [March 25, 1553] 7 B. Commentary 15 Introduction 15 1. Spiritual Background 18 2. The Exemplary Causality of Jesus Christ 22 3. Doctrinal Reflections on the Divine Will 26 a. Abandonment to the Divine Will 26 b. The Lord’s Lived example 31 1.] The Our Father 32 2.] Gethsemane 39 3.] Church Definitions 40 4.] Holy Abandonment 42 5.] Abandonment and Indifference 47 6.] Spiritual Teachings based on the Gospel 47 7.] Divine Providence 48 8.] Elements and Effects of Abandonment 50 9.] Its Scope 53 10.] Limits to Holy Abandonment 53 11.] Conditions 55 Conclusion 58 A Prayer of Abandonment 58 4. St. Ignatius Thought 59 5. Theological Reflections on the Letter 63 a. In General: A Virtue 63 b. Special Nature 64 c. “Subject” of Obedience 65 1.] Execution and Will [Obsequium Voluntatis] 66 2.] Understanding [Obsequium Intellectus] 69 3.] Blind Obedience [CSJ 547; cf. CF ## 149; 150] 71 4.] Loving Imitation of Jesus Christ – Eucharist 71 5.] This is an Oblation of the Intellect 72 6.] A Distant Comparison with Theological faith 75 ECCLESIAL SERVICE TABLE OF CONTENTS 3 PART II – ST. -
Revisiting the Vincentian Family Tree
Vincentian Heritage Journal Volume 27 Issue 2 Article 4 Spring 3-1-2008 Revisiting The Vincentian Family Tree Betty Ann McNeil D.C. Follow this and additional works at: https://via.library.depaul.edu/vhj Recommended Citation McNeil, Betty Ann D.C. (2008) "Revisiting The Vincentian Family Tree," Vincentian Heritage Journal: Vol. 27 : Iss. 2 , Article 4. Available at: https://via.library.depaul.edu/vhj/vol27/iss2/4 This Articles is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentian Heritage Journal by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. 61 Revisiting The Vincentian Family Tree B BETTY ANN MCNEIL, D.C. Introduction The Vincentian Family is illustrative of the cycle of created life—birth and death, change and growth, like the author of Ecclesiastes reminds us that "there is an appointed time for everything, and a time for every affair under the heaven."' In many ways the spread of the charism of Vincent de Paul (1581-1660) and Louise de Marillac (1591-1660) through their spiritual progeny exemplifies the mysterious way God "has put the timeless into their hearts, without persons ever discovering, from beginning to end, the work which God has done."' One way of facilitating an ongoing discovery process about the work God has done (and continues to do) is to take a new look at the genesis and growth of the charism of Saint Vincent and Saint Louise, and how their spirit has been incarnated through institutional expressions around the globe, particularly religious institutes in the Vincentian tradition. -
A COLLECTION of LETTERS WRITTEN and RECEIVED By
MAGDALENE of CANOSSA A COLLECTION OF LETTERS 2012 Original Title: MADDALENA di CANOSSA EPISTOLARIO Approval of the Italian Text Imprimatur: Sorae, die 19 martii 1979 † Carolus Minchiatti Episcopus Aquini, Sorae et Pontiscurvi A COLLECTION OF LETTERS WRITTEN and RECEIVED by MAGDALENE of CANOSSA (1774 – 1835) UNABRIDGED CRITICAL EDITION Original Italian Text edited by Emilia Dossi Canossian Sister VOLUME THREE LETTERS TO THE INSTITUTE PART ONE Translated by the Canossian Sisters: Natalia Tasca, Teresa (Zinha) Mathias, Lucy Kert, Esther Thomazios, Esme da Cunha, Giusepppina Colombo, Rita Bini & Maria Rossoni PREFACE With the LETTERS TO THE INSTITUTE, the triple subdivision of the “Collection of Letters” of Magdalene of Canossa is completed. Because of the abundance of material this last volume will be further subdivided into several parts. The criterion for the same is as follow: The letters written to the various Superiors and Sisters have a homogeneous content. Therefore this correspondence is arranged here in a chronological order, irrespective of whom it is addressed to. The various parts are hereby presented with a single preface. This gives us a panoramic view of the whole period of the activity of Magdalene, from 1816 to 1835, the year of her death. This last volume can be defined as a familiar commentary on the human and spiritual journey of a person, who feels called, like Samuel, by a voice that is both undefined and undefinable. A call that one seeks to clarify to oneself in order to grasp the significance of a programme that seems to appear and disappear in the mist of inexperience. Msgr. -
C:\My Documents\Jubilee\Finalprogramme
From Father General’s letter to the Society on the celebration of the jubilee, 5 January 2005. Saint Ignatius: “Deo militare”: “To fight for God” (Regimini militantis ecclesiae, 27 September 1540). This raison d’etre of Ignatius and his first companions is summed up in all the foundational documents. However, even if the battle for God is omnipresent in the Constitutions, the expression “Deo militare” no longer appears. Ignatius has moved on from the language of military adventure, employed in the Spiritual Exercises, to that of the patient laborer in the vineyard of the Lord. Instead of a conquest, Ignatius hopes “to bear fruit.” But this change in language in no way changes his passion to serve God alone in contemplation and action, in bringing together a body for God’s “greater service, praise and glory” (Constitutions 693). In order that in all–even in the passion to serve–God alone is to be served first, Ignatius desires “that the Divine and Supreme Majesty” deign to make use of “this least Society” (Constitutions 190). Saint Francis Xavier: “Christi Domini nostri lucem illaturi”; “To bring the light of Christ our Lord” (Cochin, 20 January 1545). A man of intense missionary action, he stops at nothing to proclaim the good news at the top of his voice, Francis has not ceased to challenge us. His spirituality is profoundly Ignatian, to the point where we can read in all his correspondence a commentary on the Spiritual Exercises. Here the meditation on the two standards above all comes to life, because Francis numbers himself among the apostles sent by Christ into the whole world to aid “all men” (Ex. -
Stigmatine Devotions ===2===
SSTTIIGGMMAATTIINNEE DDEEVVOOTTIIOONNSS The Holy Espousals of Mary and Joseph and the Sacred Stigmata of Our Lord Jesus Christ: the main devotions of St. Gaspar Bertoni Rev. Joseph Henchey, CSS Paluch Lecture University St. Mary of the Lake Mundelein Seminary April 30, 2008 Paluch 6 Stigmatine Devotions ===2=== STIGMATINE DEVOTIONS 1 Joseph C. Henchey, CSS PALUCH LECTURE April 30, 2008 OUTLINE Page [A] Balanced, Integral Devotions 3 [B] St. Gaspar Bertoni – November 4, 1816 – A Creative Synthesis of Realism 7 and Hope [C] The Pierced One – The Sacred Stigmata – In the Writings of St. Gaspar 24 Bertoni Bibliography 127 1 www.st-bertoni.com Paluch 6 Stigmatine Devotions ===3=== [A] BALANCED, INTEGRAL DEVOTIONS Presentation [1] It has been said that years of study without prayer could make a person proud – and the converse: prayer without study, might make a person ‘funny.’ 2 St. Gaspar Bertoni’s insistence on a balance between his ideal of intense spirituality and true and fervent devotion 3 – is what enables his idea of Contemplata tradere [CF # 49 ] he hoped for more than ordinary knowledge. [a] CF # 59 . A special and careful program is to be set up for those who are dedicated to studies, both so that their health may experience no harm, and also so that their necessary comfort might not be lacking. As a result, the Superior should be vigilant so that they might have decent food and clothing, as well as the necessary recreation. He is to see to it that the students might be free from all concern and solicitude about these matters, so that they might the more easily bear the burden of their studies, and be content in religious moderation . -
Of a Patrician Family, Which Produced Many Illustrious Men‖
ADDRESSEE FATHER DOMENICO MARIA FEDERICI Father Domenico Maria Federici was born in Verona in 17391 ‖of a patrician family, which produced many illustrious men‖. ― He entered the Dominican Order when still very young and devoted his time to the study of literature and the sciences in the cities of Bologna, Genova and Padua. He was raised to the degree of professor in his Order and therefore the convents of Udine, Padua and Treviso profitted by his teaching…He consulted codices and turned libraries upside down in order to collect data regarding the history of the Middle Ages.‖ (Cf. Biografi Tal. Sc.). He became Provincial of the Order of Preachers in Treviso. Since he had lived the greatest part of his life in that city, he chose it as his country of adoption. To illustrate the religious, civil and artistic history, he even consulted Magdalene of Canossa who at that time was living her first religious experience among the Discalced of Verona. Federici died in Treviso in 1808 and was remembered by his nephew, Abbot Luigi Federici in a book printed in Verona in 1819, ―Gli elogi storici dei più illustri ecclesiastici veronesi‖. 1 The date of his birth differs from what some scholars wrote. The exact date was arrived at through research done in the Library of the Commune of Treviso, where the following works were consulted: a) Bibliografia, ed. Venezia, Tip. Alvisopoli, 1841, Vol. VIII, pg. 476; b) Bibliografie Universelle ancienne et moderne (supp FAU-Fu); c) A. Serena, Un Poligrafo of the sec. XVIII ed i suoi corrispondenti.