Congregation of the Passion of Christ

46° GENERAL CHAPTER September-October 2012

DOCUMENTATION & CHRONICLES

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General Secretariat,

ABSTRACT

REPORT OF THE SUPERIOR GENERAL Fr. Ottaviano D’Egidio, C.P. on the State of the Congregation ...... 1 First Part ...... 1 Greeting and Introduction ...... 1 1. Emmaus ...... 1 2. "Effatà: Be opened\ ...... 2 3. The charism ...... 3 4. The Constitutions ...... 3 5. Vatican Council II ...... 5 6. Restructuring ...... 5 7. Origins of the process ...... 6 8. The beginning of the process ...... 6 9. From the Synod of 2010 to the General Chapter of 2012 ...... 14 10. Meetings of the Configurations and General Council ...... 17 11. The Future ...... 24 Second Part ...... 37 A) SOLIDARITY IN FORMATION AND CULTURE ...... 37 1. The study group on formation ...... 37 2. Courses for formation personnel ...... 37 3. World Youth Day (Sydney, Madrid, Rio) ...... 39 4. Solidarity for our elder Religious ...... 40 5. History of the Congregation ...... 42 6. Dictionary of the Passion...... 43 7. Revive the memory of Bl. Dominic Barberi ...... 44 8. Compendium of Passiologia ...... 44 9. Stanislaus Breton (1912-2005) ...... 44 10. Studies in Passionist History and Spirituality ...... 45 11. Anniversaries ...... 46 12. Sexual Abuse ...... 48 B) SOLIDARITY IN ECONOMY AND PERSONNEL ...... 50 13. The Office of Solidarity and Mission ...... 50 14. Ten years of presence at the UN ...... 51 15. Radical Ministerial situations ...... 53 16. The Office of the General Econome and Finances ...... 53 17. Another issue to keep in mind is the monthly use of money for the religious ...... 57 18. Safety of funds ...... 58 19. Patents and registrations ...... 59 20. "Mission our Lady of Lavang" in Viet Nam ...... 60 21. The four communities under the jurisdiction of the General Council ...... 61 C) SPIRITUAL EVENTS ...... 64 22. The of St. Charles Houben ...... 64 23. Bl. John Henry Newman and Bl. Dominic Barberi ...... 65 24. The cause for of Fr. Theodore Foley ...... 65 25. Fr. Candido Amantini ...... 65

i Deaths of noteworthy religious ...... 66 26. Mauro Pereira Bastos ...... 66 27. Bishop José Ramón Santos Iztueta ...... 66 28. Bishop Paul M. Boyle ...... 66 29. Bishop Venancio C. Orbe Uriarte...... 66 30. Archbishop Piergiorgio Nesti ...... 67 31. Fr. Paulino Alonso ...... 67 32. Fr. Fabiano Giorgini ...... 67 33. Fr. Austin Smith ...... 68 D) COMMISSIONS AND EVENTS ...... 69 Chapter Commissions ...... 69 34. The Chapter Preparatory Commission ...... 69 35. The Logistics Commission ...... 70 36. Pre-chapter Commission for Communications ...... 70 37. Chapter Committee for communications ...... 70 38. The Committee on juridical issues in preparation for the General Chapter ...... 71 39. The Trilateral Commissions ...... 71 40. Group for liturgical needs of the Chapter...... 72 41. “Passiochristi.org”: the new system for online communications ...... 73 CONCLUSION ...... 75 APPENDIX: STATISTICS ...... 85 ...... 91 REPORT OF THE SECRETARY GENERAL FOR SOLIDARITY AND MISSION, Fr. Jesús María Aristín Seco, C.P...... 91 1.- Introduction ...... 91 2. - Objectives of the secretariat for solidarity and mission: ...... 92 3.- Formation ...... 93 4.- Activities and campaigns completed ...... 94 5.- Networking ...... 95 6.- Projects, Ngo and Solidarity ...... 97 7.- Proposals ...... 98

“ INTERNATIONAL” (PI) Fr. Francisco José Murray, C.P. (CONC) ...... 101 1. The UN System...... 101 2. The role and activities of NGOs or "civil society"...... 102 3. The history and activities of PI...... 104 4. My reflections...... 105 5. Future...... 106

...... 109 SACRED HEART OF JESUS CONFIGURATION ...... 109 CEB CONFIGURATION ...... 120 PASPAC CONFIGURATION ...... 126 JESUS CRUCIFIED CONFIGURATION ...... 132 CPA CONFIGURATION ...... 144 NESP CONFIGURATION ...... 150

ii ...... 156 “A REFLECTION ON THE SPIRITUAL PATRIMONY OF THE CONGREGATION” Fr. José Luis Quintero Sánchez, C.P. (SANG) ...... 156 A brief, general introduction ...... 156 First Theme: ELEMENTS WHICH COMPOSE A “CHARISMATIC TRADITION” ...... 159 Second Topic: THE FORMULATION OF THE “CHARISM” IN THE TRADITION OF THE CONGREGATION ...... 172 Third topic: “THEOLOGICAL-SPIRITUAL KNOWLEDGE – APPLICATION” THAT FLOWS FROM THE PASSIONIST CHARISM AND CONFIGURES IT ...... 191

General Chapter Day of Recollection: COMMUNION AND SOLIDARITY Fr. Robin Ryan, C.P. (PAUL) ...... 204 Talk 1: Envisioning Communion ...... 204 Polarization in the Contemporary World...... 206 Reflections on the Ecclesiology of Vatican II ...... 210 Envisioning Communion Within the Congregation of the Passion ...... 215 Talk 2: Building Solidarity Through Dialogue ...... 218 Introduction ...... 218 I. God’s Compassionate Solidarity with Us ...... 220 II. Reflections on the Charism of Paul of the Cross ...... 222 Forms of Dialogue ...... 226 Concluding Remarks ...... 229

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...... 235 Superior General’s Homily for the Opening of the 46th General Chapter ...... 235 Homily for the Exaltation of the Holy Cross, Feast ...... 239 Homily for the Celebration in honor of Our Lady of Sorrows ...... 243 Homily for the Celebration of Sts. Andrew Kim Taegon, Paul Chong Hasang and Companions ...... 247 Homily for 26th Sunday of the year in Ordinary Time ...... 249 Homily for the St. , Feast ...... 253 Superior General’s Homily Fr. Joachim Rego, C.P. for the Closing of the 46th General Chapter ...... 257

iii OF THE 46TH GENERAL CHAPTER ...... 261 9 September 2012: Opening Of The Chapter ...... 261 10 September: Presentation Of The Members ...... 263 11 September: Reflection On The Spiritual Heritage Of The Congregation...... 265 12 September: Father General’s Report ...... 265 13 September: Listening And Responding To Reports ...... 268 14 September: First Of The Configurations Reports ...... 269 15 September: Continuation Of Configuration Reports ...... 271 17 September: Report of the Juridical Commission ...... 272 18 September: Proposals from the Configurations ...... 273 19 September: A Day of Preliminary Voting ...... 274 20 September: A Day of First Voting ...... 276 21 September: The Experience of the Consultors ...... 277 22 September: Meeting with the Laity of the Passionist Family ...... 278 23 September: Pilgrimage to the Shrine of St. ...... 280 24 September: Priorities For Mission ...... 280 25 September: Day to Identify and Elaborate Priorities ...... 281 26 September: Retreat Day For Capitulars ...... 282 27 September: ELECTIONS ...... 282 28 September: ELECTION OF THE CONSULTORS ...... 283 29 September: First Consultor And Proposals ...... 284 1 October: Approved Proposals And Recommendations ...... 285 2 October: Office for Formation and Work in Groups ...... 286 3 October: Meeting With The ...... 286 4 October: Meeting of the Configurations with the General Council...... 287 5 October: Budget And Proposals ...... 287 6 October: Evaluations ...... 288 7 October: Closing Eucharist ...... 289

...... 291 REPORT OF THE PROCURATOR GENERAL, Fr. Floriano De Fabiis, C.P. . 291 1. The figure of the General Procurator ...... 291 2. Activities ...... 292 3. Mode of procedure ...... 292 3.1 – Dispensation from obligations inherent to the ordained priesthood ...... 293 3.2 – When a seeks to leave the clerical state and dispensation from his vow of celibacy...... 294 3.3 – An Indult to leave the Institute ...... 294 3.4 – Extending an indult of exclaustration ...... 295 3.5 – The postulation of a Brother to be appointed a local Superior ...... 296 3.6 – Financial permissions ...... 296

REPORT OF THE GENERAL, Fr. Giovanni Zubiani, C.P...... 299

iv JURIDICAL ISSUES ...... 303 Question 1 concerning the Configurations...... 303 Changes In NN. 94-96 of the General Regulations ...... 303 Question II - Suggestions for the Separation of the Vicariates from the Mother Provinces...... 305 Question III - Structure of Government Relationship between the General Government and the Configurations ...... 306 Question IV - New Norms for Participation in the General Chapter and the Synods ...... 310 Question V - Suggestions about the Minimum Number of Members per Provinces, Vice-Provinces and Vicariates and for Religious Houses...... 311 Question VI - Insertion of a Reference to “Laity” in the particular Law of the Congregation...... 312

TIMETABLE FOR THE CHAPTER ...... 313 Day 1 of the Chapter: Sunday 9 September 220120 – PHAPHASESE 1 ...... 314 Day 2: Monday Monday – 10 September – PHASE 1 ...... 314 Day 3: Tuesday 11 September - PHASE 1 ...... 314 Day 4: Wednesday Wednesday 12 September September – PHASE 2 ...... 315 Day 5: Thursday 13 September September – PHASE 2 ...... 315 Day 6: Friday 14 September – PHASE 2...... 315 Day 7: Saturday Saturday– 15 September September – PHASE 2 ...... 315 Day 8: Sunday 16 September – Free Day ...... 315 Day 9: Monday 17 September -PHASE-PHASE 2 ...... 316 Day 10: TuesTuesdayday 18 September September – PHASE 3 ...... 316 Day 11: Wednesday 19 September September – PHASEPHASE 3 ...... 316 Day 12: Thursday 20 September September – PHASE 3 ...... 317 Day 13: Friday Friday 21 September September – PHASE 3...... 317 Day 14: Saturday22 September – PHASE 3 ...... 317 Day 15: Sunday 23 September Visit to Shrine Shrin of St. Gabriel ...... 317 Day 16: MoMondaynday – 24 September September –PHASE 3 ...... 317 Day 17: Tuesday 25 September – PHASE 3 ...... 317 Day 18: Wednesday 26 September September– PHASE 4 ...... 318 Day 19: ThThursdayursday 27 September September – PHASE 4 ...... 318 Day 20: Friday 28 September – PHASE 4...... 318 Day 21: Saturday29 September – PHASE 4 ...... 318 Day 22: Sunday Sunday – 30 September September – Free D Day ...... 318 Day 23: Monday 1 October –PHASE 5 ...... 318 Day 24: Tuesday 2 October –PHASE 5 ...... 319 Day 25: Wednesday Wednesday3Octo 3 Octoberber –PHASE 5...... 319 Day 26: Thursday 4 OctoberOctober-PHASE-PHASE 5 ...... 319 Day 27: Friday 5 October –PHASE 5 ...... 319 Day 28: SatuSaturdayrday 6 October October –PHASE 5 ...... 319 Day 29: Sunday y–77Octobertime:800AM October, time: 8.00 AM – inin Basilica.Basilica...... 319 LIST OF PARTICIPANTS ...... 321 ALFABETICAL LISTING OF THE CAPITULARS BY LAST NAME ...... 325

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REPORT OF THE SUPERIOR GENERAL Fr. Ottaviano D’Egidio, C.P. ON THE STATE OF THE CONGREGATION

ROME, Retreat of Sts. John and Paul 9 September -7 October, 2012

FIRST PART

Greeting and Introduction Dear brothers and sisters of the Congregation and the Passionist family, Fraternal greetings to you and to all the men and women religious and lay people of the Passionist family who live and work in the sixty- six nations in which the Congregation is present in the world. With great joy and full of confidence and hope in God and in you I greet you also with the words of St. in the Letter to the Philippians: “Grace to you and peace from God our Father and the Lord Jesus Christ. I give thanks to my God at every remembrance of you, praying always with joy in my every prayer for all of you, because of your partnership for the gospel from the first day until now. I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus.” (Phil.1:2-6) I am convinced that grace and the peace of God will accompany us in a special way during these days in which we have the gift of living together in order to discern his will. It is he himself who confirms this: “Where two or three are gathered in my name, I am in the midst of them." (Mt.18:20) However, the strength must come from within each of us, the strength of the Spirit.

1. Emmaus. We will relive the experience of the disciples of Emmaus, an image that we used at the beginning of the Synod of 2004 when we began the process of Restructuring, a process that the Congregation has followed until this Chapter. We realized that nothing has value unless it is tried and continually examined with the promise that Jesus is in our midst. Jesus’ presence gives life, broadens our horizons and comforts and challenges us in charity and truth. And nothing expresses the value of the experience of living, including during this Chapter, "with Jesus in our midst", as the words of the disciples

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after the encounter with the risen Lord on the road to Emmaus. In fact they asked one another: “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?” (Lk. 24:32) Because the presence of Jesus sets charity afire within us and gives meaning to life and inspires us to express with great longing: “Stay with us, for it is nearly evening and the day is almost over.” (Lk: 24:29) Talking with Jesus opened the heart and the eyes of the two disciples and they recognized his face and person: Yes! It is Jesus; He is risen! We recognized Him in the breaking of the bread” -- they told his disciples, after returning quickly, almost running to Jerusalem. And the other disciples responded: Yes, He is truly risen and He appeared to Simon.

2. "Effatà: Be opened". And the opening of the eyes and hearts of the disciples at Emmaus coincides with the passage of the Gospel of Mark of Sunday, 9 September when we started this General Chapter. In fact almost as a confirmation of the fruits that are derived from an encounter with the Lord, the passage recounts the story of the miracle by which Jesus heals a deaf mute: "Effatà" or "Be opened", Jesus tells him after having imposed his hands on him. And the Gospel adds: “And [immediately] the man’s ears were opened, his speech impediment was removed, and he spoke plainly… (Mk.7:35) The miracle and the curing of the disease demonstrating the compassion of Jesus, has strong symbolic value. The heart and the eyes to the disciples were opened at Emmaus. Hearing was restored and the tongue of the deaf-mute was healed in the Gospel of Mark: it is the word "Effatà", "Be opened" that Jesus also addresses to us to describe the attitude that we need to have during these days. He invites us to proclaim the wonders of his presence and to avoid being closed to our brothers. We are to walk with Him along the way and throughout the days of this Chapter in order to discern God’s will and the plans that God has for our Congregation and its mission. Jesus performed the miracle of the healing of the deaf mute in pagan territory even though He had said: “I was sent only to the lost sheep of the House of Israel”. Do not hesitate to cross borders: the borders established by humans and the structures they use to defend themselves must superseded. Of course, every nation must preserve its identity; but the selfishness that causes it to withdraw into itself in order to preserve its own interests, does not correspond to the will of God. His plan of love is a call to create living, fraternal relationships to promote ever more profound communion. This has concrete implications for the lives of the individual religious of the various realities of the Provinces and the Congregation.

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Jesus sees every human being in the light that comes from the infinite love of the Father. Therefore he eliminates all obstacles to seeing every wounded and isolated human being, in order to restore the ability to communicate and to relate to others: "Effatà, Be opened". The opening that Jesus creates is a pressing invitation to go beyond ourselves, not to remain imprisoned by our own limitations. He wants us to go beyond our isolation and to improve communion with others. He wants us to move beyond feelings of estrangement and fear, to goodwill and trust; from rejection to solidarity and sharing. But all of this is only possible if it stems from a new relationship with God. In fact, we cannot respond to the message of love and truth that we have received if we do not have an authentic relationship with Him.

3. The charism. Authenticity is something that is especially verified for us on Calvary: at the foot of the Cross. From the hill of Calvary, St. Paul of the Cross saw the evils of the world and understood that the omission of the Passion of Jesus, the "non-memory" was the cause of those evils. He understood and experienced in contemplation and in the missionary experience of his encounters with suffering, that the Crucified One still bled for all the sorrows of the world: for the poor, the excluded, those who were discriminated against; violence and so little love. As a Congregation we are born from that blood, from that contemplation and we want to be the memory and to live by the breath of the Spirit that comes down from the hill of Calvary. The process of Restructuring that began at the Synod of 2004 was also an opportunity to return to our origins, to discover again the life and the gift of God to St. Paul of the Cross and to us. In addition to the decisions that we will make, the process itself has already borne fruit because we were forced to immerse ourselves in the values of our spirituality and mission, to examine our consecrated life and to verify the depth of our relationships and solidarity among us.

4. The Constitutions. Another significant event occurred in 2009: the 25th anniversary of the Approval of the Constitutions. The anniversary has prompted us to study and to embrace the values embodied in the charism of the Passion, the heart of our spiritual heritage and the rare pearl of great price for which we are willing to "sell everything" that we have and channel our energy and love. The "Memoria Passionis" is, in fact, the constituent element of the Congregation and the reason for our existence in the Church. It is the mandate that God has given to us and to the Passionist family with the 3 46TH GENERAL CHAPTER

vocation: Recall! Remember! This is to be understood in the Biblical sense of the command to Israel that it has lived from the very beginning of its history -- the experience of constantly remembering God's saving acts. For us "Memoria" means making the Paschal mystery the center of our lives by dedicating ourselves with love to the following of Christ crucified and preaching his Passion and Death not only as a historical event of the past, but as a present reality in the lives of the men and women who are "crucified today" by injustice, by a lack of deep meaning of life. (Const. 65) In fact “we are aware that the Passion of Christ continues in this world until he comes in glory ... We wish to share in the distress of all, especially of the poor and neglected.” (Const. No. 3) The Memory of the Passion gives life to and enlightens all the Constitutions, especially in four major chapters: fundamentals, apostolate, formation and constitution. All the other teachings and rules are inspired by these. And the same traditional Passionist values of solitude, silence, poverty, detachment and penance as well as prayer and meditation are the dwelling, the “greenhouse” in which the passion flower is cultivated and grows. So, too, the particular vow “to recall to mind with greater love the Passion of our Lord, and to promote its memory by word and deed.” (Const.No.96) precedes and illuminates the formula of profession of the other three vows of religious life: “In the light of this, we seek to incorporate this vow into our daily lives by living the evangelical counsels.” (Const., No. 6) The 25th anniversary of the approval of the Constitutions was an opportunity that was given to us by the Spirit and by history to re-read the Constitutions with a renewed heart and mind. This Chapter that we are celebrating 30 years after their elaboration can offer us a similar opportunity. I want to recall and express my gratitude for the document: “Reflections on the 25th Anniversary of the Approval of the Constitutions", Rome, of our 2011 collection "Studies in Passionist history and spirituality" that was published for this occasion with commentary and insights on the values they contain, written by various authors. It's amazing how after 30 years they still retain a freshness and validity as if they had just been approved and published. They were composed following the dialogue, discernment and prayer of the 1982 General Chapter celebrated at Sts. John and Paul. I recall so well the turmoil of that Chapter -- the first which I ever attended!

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5. Vatican Council II. The Constitutions were the fruit of the process that began after World War II and which significantly increased with Pope John XXIII and the 's celebration. This year marks the 50th anniversary of its opening (October 11, 1962 -2012). Time is really a river of grace and so are the events of the Church. Pope John XXIII summoned the Council to update the Church, specifically to search for ways of bringing about renewed inculturation of the Gospel in the different realities and events of today’s world. The intent was to revitalize the world with creative energies released by the "New Pentecost", as he referred to the Council. Therefore it was a Council of renewal and updating that was supposed to be born from a process of spiritual conversion through which the had to prepare a global interpretation of the living essence of the Gospel for their own time. The challenge of Vatican II was to begin an era of discernment of the current reality, aware that God is the God of the present moment, today, the "God of the living” and of the time in which we live and which is to come. In one of its decrees the Council wrote: “Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of this, in so far as she is an institution of men here on earth ". (Unitatis Redintegratio, No. 6, 1964) The Restructuring process has certain elements that are analogous with Vatican II, at least in the explanatory statement of its celebration. Born as it were from the same source, our Constitutions contain the very process of Restructuring which is designed and promoted as a desire to update and respond to our reality and to the world.

6. Restructuring. In writing the report to the Chapter, as called for by the Constitutions, I decided “to compile a narrative of the events that have taken place among us” (Lk.1:1), rather than to theorize about matters. In light of a very changed world reality, especially during the last fifty years, the reality of our Congregation also changed and so it was necessary for us to respond using a process of discernment that intended to renew our life and mission and adapt to the changes that have taken place. The preparation was carried out with the involvement, to the extent possible, of the religious of the whole Congregation. The aim was to identify the ways and means that would enable us to be more effective yeast in the dough of the globalised world of today: in this reality and not in a world that no longer exists or that is only the fruit of our nostalgia.

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We were convinced that the primary objective to be pursued was to relocate the charism of the Passion of Jesus at the heart of our lives because by it we were born and for it we are alive and effective in the world. The process has been carried out in order to be more present in the fight against "the evils of the world" of which St. Paul of the Cross speaks. We began from this point.

7. Origins of the process. Dear brothers, there were many initiatives on the part of the General Council and the whole Congregation to enact what the Holy Spirit and the reading of the signs of the times had shown the Congregation since the General Chapter of 2000 in Brazil, where it was stated: “we need a renewal of the structures of the Congregation"; “Solidarity is the word chosen to describe a new way of being together as Passionists for the life of the world ... to give new answers to new realities and realize that life is a gift to be shared."

8. The beginning of the process. A) The General Synod of 2004 held in Rome, 26 November-6 December, took note of the great changes in the world, the Church and the Congregation and decided that we could not remain inert. Therefore it suggested the process of Restructuring as a means of revitalizing the Congregation and opening new horizons and perspectives for the Passionist vocation. Therefore, with the mandate of the Synod and with the full consent of the Council, the Congregation was convoked to undertake "the biblical" journey of Restructuring. We understood this as a "call" from God to conversion, to a new creative fidelity. It was understood as a possibility that God had given us in his Providence: “Restructure in order to revitalize, so that all parts of the Congregation may have life". The Commission. I want to emphasize the valuable and insightful contribution that was offered during the initial phase of the process by the Commission which assisted the General Council in the development and implementation of this process. The Committee members were Fr. Denis Travers, Fr. Adolfo Lippi and Fr. Nicholas Postlethwaite. Fr. Nicholas was Chairman of the Committee. The three objectives to be achieved in the first phase, until the General Chapter of 2006, were as follows: a) Positively engage every religious in the spiritual and institutional renewal process that God is asking us.

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b) Create a scheduled process that helps the whole Congregation to walk together. c) Reformulate today our Passionist vision for tomorrow's world in order to address the changes that God places before us. The Congregation began a process of dialogue and discernment using three keywords: charism, presence and mission, in order to understand each other in prophetic and creative ways: "free to communicate their own ideas for a clearer view of the world and our mission in it." In addition to establishing dialogue with all the religious of the Congregation, the entire Passionist family, religious and laity was also informed of the process. B) The General Chapter of 2006, by means of the Central Statement that is the heart and key of the Chapter itself, encouraged us to work "with enthusiasm" in the process of restructuring, to be alive and active. It recognized and confirmed through discernment God's call for a new way to "reflect", "interact" among ourselves and to accept the opportunity to "recreate" those structures that are at the service of our charism. The Chapter also sought to make the process more effective and in order to move forward, it chose seven coordinators, one for each of the regional Conferences of the Congregation. One of the fruits of the cooperation and dialogue between the General Council and the coordinators was the preparation of a questionnaire, known as the "Schema", to gather information for planning Restructuring. It was intended to make it possible to understand the reality of the Congregation, in reference to its composition, including its strengths and weaknesses, the apostolate, its presence in various regions, its financial situation and its prospects for the future. It's worth noting positively that the territorial entities: Provinces, Vice- provinces and Vicariates, working internally and with the Conferences and with the help of the coordinators and in dialogue with the General Council, did a great : all returned the template-questionnaires with the requested information. After reading and analysing the replies to the questionnaire we better understood the needs and the objectives of the Congregation in order to address its shortcomings and limitations and to increase and share its positive elements. Therefore, it was necessary to "explore", "analyse" and "clarify" the reality of the Congregation that emerged from the answers in order to better understand what was needed for its revitalization.

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A significant decision of the General Chapter of 2006 was also to start experimenting by stating that "every province, Vice-province and Vicariate develop a plan for the future of its life and mission in dialogue and collaboration with other areas, bearing in mind the ten priorities indicated by the Chapter itself". The priority areas are the following: 1) international collaboration for community life and mission; 2) solidarity in areas of personnel and finances; 3) A revision of structures of government, communication and juridical entities; 4) formation; 5) commitment to justice, peace and integrity of creation; 6) collaboration with the laity; 7) dialogue with the world of culture, arts and sciences; 8) communications; 9) ecumenism and interreligious dialogue, 10) preferential option for youth. These points that were designated by the General Chapter of 2006, are for us today still "timely", i.e. are modern, although six years have already passed, because they contain values that are part of the restructuring process that we want to evaluate and approve, if we deem it appropriate, in this Chapter. In fact these priorities must illuminate even the plans of this Chapter because they contain elements such as: international cooperation, solidarity, the revision of government structures and the revision of the structures of the juridical entities in order to facilitate new dialogue between them, formation, the laity, the commitment to justice and peace, etc. The ten priorities are a bridge between the past and the present and should reassure us and calm our fears and doubts about the choices that we will make, including on a structural level, because they are part of the process of discernment and the mandate of the Chapter. There are also some beliefs or ideas that perhaps emerged from studying the plans drawn up by individual entities as a means of initiating the process of restructuring: i. Undertake Restructuring with new insight and a sense of the Congregation. This presupposes meetings, collaboration and decisions beyond one’s own legal entity. It is not good that “each province only considers its own problems”; “do not be on the defensive, as if we believe that we are inevitably destined for death" (Fr. General). ii. Undertake Restructuring with a sense of solidarity. This assumes that we are attentive to the entities that need to consolidate and to be open to the future. Is it thinking about the mission and not us: “Restructuring is a charismatic response to the mission that has been entrusted to us.” iii. Internationality and multiculturalism are keywords for the topic of Restructuring. The time has come to seek a “new way of being together”. “We have to enter into each other's culture”, it is important to learn the art

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of dialogue, communication and exchange between the parts of the Congregation. iv. Seek consensus from the grass roots and not impose Restructuring from above. The task is to place the "Congregation in a state of dialogue and discernment ... “the General Government will be in charge of the Restructuring process that is under way, promoting provincial, interprovincial and interregional cooperation. For this purpose there was a change in the formulation of the General Council and the election of a regional coordinator for Restructuring. v. Rely on the presence of the laity in Passionist life and mission. This is a phenomenon that varies in the different areas of the Congregation and contains new elements as compared with the past. vi. Offer opportunities and representation to youth and to future generations; implement the 'preferential option for youth'. In this context the meeting with the young religious of the Congregation in Melbourne, in July 2008 and in Spain in 2011 for dialogue with the General Council on Restructuring and the future of the Congregation was important. C) The General Synod of 2008 that was celebrated in Cuernavaca in Mexico, based on the replies received from the questionnaires (to which all entities of the Congregation responded), was able to identity two words: Charism and Solidarity. Charism is a gift of God and cannot change; it illuminates solidarity which the Synod indicated must be carried out in three areas of formation, personnel and finances. The orientations and decisions made at the Synod in Mexico were also the result of the criteria that were developed in a previous meeting in Las Presas, between the General Council and the seven coordinators. These criteria were accepted by the Synod, after appropriate dialogue and discernment, and enabled the choice of Configurations as new structures for belonging. This choice was based on the conviction that new relationships between the various parts of the Congregation would permit our charism, our presence and our mission to the world of today and tomorrow to be expressed more adequately. Among the other criteria that were also included were: internationalism, the flow of life between the oldest and youngest of the Congregation, care for the elderly religious, and the preferential option for youth and for the poor. At the meeting of the following November, the General Council with the coordinators developed instruments for commissions of the Configurations for planning and experimentation in the three areas of

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solidarity that were approved in the Synod of 2010 and which will also be re-examined in this General Chapter. At the same time the new Configurations will need to explore and experiment with the feasibility of belonging to a new entity that is also a theory that they will design for the future. It is important to understand that the new structures of Solidarity and the new Configurations provide for and require new models of territorial Government and of General Government. D) General Synod 2010. The Logo that was chosen by the Synod of 2010 that was celebrated in Rome was: "Solidarity for a new life and mission". It united us ideally and contextually to the previous Synod of 2008 celebrated in Cuernavaca in Mexico. That Synod identified 'solidarity' as the way and means for providing answers to the challenges that we need to address today and in the years to come. Solidarity is not so much an ideology; rather it is fidelity to the Gospel of the Cross on which Jesus offered the ultimate expression of solidarity through "service" that became "gift” of “life for others”. (Cfr. Mt.20:28) The Synod’s task was to continue to dialogue in order to discern what further steps were needed to proceed with the plan already initiated for solidarity in three areas of formation, personnel and finances that we consider essential in order to revitalize the Congregation. It is a task which we cannot neglect even if we need to change or add some items to our Constitutions or General Regulations. We are convinced that a Congregation that is not able to change sooner or later loses the ability and desire to change the world and falls into contradiction. We need not fear change: it is actually making "God’s today" a reality together with its expectations for us in a spirit of prayer and dialogue, in order to make decisions. We are well aware that every part of the Congregation is responsible for the other; therefore the new territorial Configurations were designed and approved as an instrument in the process and as the result of greater sense of belonging in order to achieve effective solidarity. At the stage of the process that preceded the 2010 Synod, there was a strong movement in favour of the Configurations working further to define especially two aspects: 1) "Viability", i.e. the opportunity of being together in order to achieve solidarity.

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2) The "decision-making capacity and construction" of the Councils of the Configurations: a key element in order to avoid nullifying the entire process. After a long and difficult period of dialogue during the months preceding the Chapter, the General Council proposed a text and the Synod to evaluate and approve it. The text of the proposal that was approved is as follows: “The Configuration is comprised of Provinces, Vice-Provinces, Vicariates and Mission Zones. The Configuration has its own Council/Board composed of the Major Superiors of the various Entities that comprise it and by the Superiors of the Mission Zones (if the Statutes/Regulations of the Configurations provide for the presence of Superiors of the Mission Zones.) The Major Superiors (and the Superiors of the Mission Zones if prescribed by the Statutes/Regulations) members of the Council/Board assembled in Council have the authority to make decisions—with the consensus of all or with a majority of votes—with regard to the implementation in the Configuration of solidarity in Formation, in Personnel and in Finances. All of the said Superiors and the Entities within the Configuration shall abide by the decisions made and shall collaborate in their implementation. The Leader/President of the Configuration, elected by the Council/Board of the Configuration itself, shall be responsible for the implementation of the decisions that are made. a) Those decisions that concern the entire Configuration and/or other Configurations shall be communicated to the Superior General and his Council. Each of the Superiors of the Entities that compose the Configuration may have recourse to the Superior General if they do not agree with a decision that is made. b) If during the next two years, an Entity elects a new Major Superior and/or a Superior of a Mission Zone, he shall respect the decisions previously made by the Configuration and shall also abide by the norms contained in the present proposal.” The proposal was put to the vote: 45 votes in favour, 2 votes against – 2 abstentions. Therefore since the above proposal was approved by the XIV Synod, the Superior General with the consent of the Council, issued a decree on 3 January 2011, the day of the Founder's birth, as a temporary norm for the

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Congregation until the present General Chapter of 2012, at which time it can be confirmed, modified, or replaced.

Ratification of the composition of the Configurations. Another decision made at the Synod of 2010 was the "viability" of membership in the Configurations which led to the passage of two provinces from one configuration to another. After the change of membership of the two provinces, the composition of the configurations was subjected to a vote and ratified. The proposal was worded as follows: “Do we agree that the Configurations together with the entities that comprise them shall continue the process of planning and the pursuing of objectives as they are composed at this time, until the Chapter of 2012? Is the Synod in agreement on this point?” Unanimous vote in favour: 50 voting; 50 in favour. In the two years since 2010 until this Chapter of 2012 the Configurations were given additional time and means to experiment with the "viability" of their membership in a Configuration. They clarified difficulties and future possibilities. The outcome of the period of experimentation will be reported to this Chapter by the Coordinators themselves for evaluation and, in the event of confirmation of membership in the configurations that were approved by the Synod of 2010, also allowing for possible changes.

The Separation of Vicariates from Mother Provinces. At the Synod of 2010 a proposal was approved to study the criteria that may lead to clarification and to implement, where it is judged necessary, the separation of Vicariates from the mother provinces. This study was to verify the ability of the Vicariate to sustain its own life and mission, including formation, and to assess whether it had sufficient financial resources from the work of the religious and the funds necessary for the life of the Vicariates. The study also had the task of clarifying the juridical aspects in order to facilitate the separation if the General Chapter considers it useful. The proposal was submitted to a vote and received 49 favourable votes from 49 voting members. To enact the proposal that was adopted the General Council appointed for each province and its Vicariate, a Trilateral Commission formed by a religious proposed by the Mother Province, a religious proposed by the Vicariate and a religious appointed by the General Council. The small study group had the task of studying and identifying the problems relating to the separation of their provinces and Vicariates by offering information, both

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in reference to the ability of the Vicariate to accomplish its mission and keeping in mind formation and finances. All of the trilateral commissions that were appointed have met, even though the findings need to be studied further in order to become decisions and agreements. The vicariates involved are: CARLW-CORM, DOMIN- PRAES, GEMM-CORM, LIBER-SPE, ISID-LAT, MATAF-PATR, and PAC-CORI. There is also the CRUC-THOM Vicariate of India that is already proceeding with the CRUC Mother Province with its transition from a Vicariate to a Vice-province in the coming year 2013. The Committee on juridical aspects studied possible solutions and legal perspectives for the separation of Vicariates from the Mother Provinces. It will be the task of this Chapter to study and determine guidelines or make decisions regarding this matter that it deems viable and any plan that will follow.

Proposal for the laity. In spite of the fact that since the beginning of our Congregation, since the time of the Founder, there has been a strong bond with the laity who felt called to live our spirituality, there is no reference to them in our Constitutions nor in the General Regulations that would make them feel part of the Passionist family to which they belong as lay people living in society. Currently in the Congregation we have the presence of a large number of laypeople who, in different ways, share our charism and our mission. So a proposal was presented to the Synod to insert into the Constitutions of the Congregation and/or General Regulations a reference to the laity. A proposal was formulated as follows: “That the General Council consult with the Congregation (Provinces, Vice-Provinces and Vicariates) and the laity (lay groups) that live our charism, to discover their opinion regarding the inclusion of reference to them in the Constitutions and/or the General Regulations.” This proposal was unanimously approved as well as the following question: “Do we agree that a reference to the laity who share our spirituality should be included in the Constitutions?” The Synod members unanimously expressed their approval. As a follow-up to this proposal, the General Council consulted both the Congregation through the major superiors as well as the various Passionist lay movements. The responses received, even by individual religious, have been largely favourable to such an insertion, preferring that it be inserted into the General Regulations.

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The Committee on juridical issues examined this matter and decided that a reference to the laity can be inserted in the General Regulations in chapter IV: "The Apostolic community.” It also studied a basic text that will be submitted to the Chapter for its eventual approval.

9. From the Synod of 2010 to the General Chapter of 2012. The work of this last stage which preceded the Chapter has necessarily had to take two interrelated, although distinct directions: the realization of what was established by the Synod and the preparation of this Chapter, together with the requirements stipulated by the Constitutions and the norms. These two years were very intense because of the ordinary life of the Congregation including personal issues of the religious, sometimes linked to canonical procedures with various Church Congregations. We proceeded with the programmed celebration of the provincial chapters, congresses, along with canonical visits which involved intense periods of visitation in the various countries of the Congregation, by the General Consultors and the Superior General. In the years 2010-2012, there were 17 chapters with canonical visitations: 2 provincial chapters in 2010; 10 in 2011; 5 in 2012.

Conclusion of provincial chapters and the General Chapter. From my experience I would like to make a suggestion to the next General Council: I think it's appropriate to reorganize the deadlines for Chapters with minor adjustments that would permit the year of the celebration of the General Chapter to be free of Chapters and Congresses. In this way, the General Council, the various provinces and entities, as well as those who will take part in the General Chapter as Chapter members or as secretarial assistants or as translators or those engaged in other departments, will be free to focus their attention and energies only on the General Chapter, without overlapping with other deadlines or concerns.

Immediately after the Synod 2010. In the first meeting of the General Council after the Synod of 2010 we were anxious to convey to the Congregation what had occurred at the Synod and what was decided at the Synod itself and therefore we sent the "Letter of the Superior General to the Congregation after the Synod of 2010". To it was annexed the Decree of the Superior General with the consent of his Council of the text of the proposal approved by the same Synod which gave juridical capacity to the Council of the Configurations up to this Chapter. In addition we also decided to quickly publish the documents and the Chronicles of the Synod, a decision that the secretariat carried out promptly with the collaboration of other members of the Curia to whom I am grateful.

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Communication. In fact we gave ourselves the challenge of "transmitting" the documents and information from the Synod both to the Councils of the Major Superiors as well as to the individual communities and religious and the Laity of the Passionist family. From our pastoral or Canonical Visitations carried out during these past years, and from the chapters celebrated and other opportunities that we have had to visit the provinces, communities and religious, we found that the "transmission" of information is poor; few read what is sent to them in printed form and via the internet. We do not believe that this "poor communication” of information is due to a lack of interest or ill will; rather, often one’s day is filled with many practical commitments and, more importantly, because of practical reasons and poor organization of the community's time. The communities rarely meet and when they do so it is mostly for practical reasons and the organization of activities. Also regarding the internet, not all of our religious are prepared to use this means of communication due to ability or age, or because of lack of interest or because of technical difficulties in the communities or in the country where they reside. I think that in order to improve communication concerning the life of the Congregation, such as about Synods, Chapters, special events, anniversaries, youth days and the ordinary instruction of the Superior General to the Congregation, or of the Provincial Superiors for their Province or entity, we need to "rediscover appropriate and established times" for the province and the communities in which we read and discuss these communications. We can establish, for example, that after important events such as a Synod or a General Chapter, the various entities that celebrate a special Assembly have as their theme what happened at the Synod or General Chapter. Thus the community plan should include, once a week or once a month, time to read and discuss as a community a letter received by the Superior General, Provincial or major superior: recreating community spaces for reflection and communication. These are only examples, but it will be necessary to establish appropriate ways to "transmit" what the Holy Spirit through dialogue and events, offers to the Congregation. Commissions. With regard to the preparation of the General Chapter, we have appointed the following commissions or small study groups for various sectors: a) Chapter Preparatory Commission;

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b) Logistics Commission; c) Liturgical Commission; d) Commission for communications; e) Committee for juridical matters; f) Study group on formation. We have also asked three religious, non-Chapter members, to be part of the Editorial Committee during the Chapter, and we will ask the same Chapter, after their presentation, to appoint them formally. Besides these study groups we have appointed as Secretary of the Chapter, Fr. Paul Francis Spencer, who will be assisted by various Secretaries and co-workers. There will be teams of interpreters and translators that will join us to facilitate our work and our dialogue. In addition to translators and interpreters who participate in Chapter there will be a group of translators who collaborate via the internet from their homes and communities. Committees and working groups have been given guidelines for their work so that via their contribution the work of the Chapter may proceed more efficiently. However the tasks, responsibilities and goals of the various committees will be specified in part II of this report.

Facilitator. An important task for the preparation and activity of the Chapter was to choose a facilitator who would help us to complete the process of Restructuring and the choice of Moderator for the daily work of the Chapter and the resolution of any possible problems that might develop during the Chapter. As a facilitator, we decided to continue with the professional help of Sister Christine Anderson, FCJ, who in addition to collaborating with us in the preparation of the Synod of Mexico, attended the same Synod. She then continued as facilitator through her participation at the next Synod held in Rome in 2010. You have already been informed about her work in the area of the study of religious life. Welcome and may your work be successful!

Moderator. For our Moderator we chose Fr. Marco Marini, General Consultor of the Consolata Missionaries. We thank him for accepting a commitment that will keep him busy for about a month, in addition to preparatory meetings that we've already had with him and the General Council, together with Sister Christine and with the Preparatory Commission of the General Chapter and other committees as we deemed appropriate. You have already read about Fr. Marco Marini’s background and therefore, together with Sister Christine, we welcome him among us and wish him well for his work.

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The Process of Restructuring. Another task that we studied in the immediate post-2010 Synod period was that of how to continue the process of Restructuring in accordance with the indications of the Synod: what meetings should be scheduled with commissions and with the coordinators of the configurations and how to develop frameworks for solidarity in three areas of formation, personnel and finances. With reference to the process of the Configurations, the two years between the Synod and the Chapter were very important because the results will be the subject of evaluations and decisions during this same General Chapter. The reference Consultors continued to work with their respective Configurations and the General Council planned and implemented four meetings with the coordinators and with the chapter Preparatory Commission.

10. Meetings of the Configurations and General Council The Coordinators. The figure of the Coordinator was established in the General Chapter of 2006: “In addition, to render the process of Restructuring, already in process, more efficacious, the Chapter opted for the choice of an internal Coordinator for each of the areas or regional conferences of the Congregation… They have no juridical authority, but their task has been to animate the Provinces, Vice-provinces and vicariates and the regional Conference as a whole. Additionally, it has been their responsibility to be in contact with the General Council for the process of Restructuring… The Conferences shall be responsible, as soon as possible but at least within the next month of May 2007, for appointing the Coordinator of each area and notifying the General Council of the same.” (Letter of Presentation-Central Declaration). Therefore each configuration appointed its Coordinator who was then confirmed by the Superior General and his Council. Currently the Coordinators are: Fr. Frans Damen (GABR) NESP; Fr. Enzo Del Brocco (DOL) JCFXI; Fr. Leone Masnata (CFIXI) CEB; Fr. Antonio María Munduate Larrea (FID) SCOR; Fr. Joachim Rego (SPIR) PASPAC; Fr. Ogweno Yogo (PATR-MATAF) CPA.

Brief summary of the meetings that took place between the General Council and the Coordinators. A) The first meeting was held from 3-5 September 2007. It was important for clarifying the role and type of leadership of the Coordinator in his configuration. We evaluated the reactions to the decisions and guidelines of the Chapter in each entity and region. The Chapter raised hopes and expectations and also resistance in understanding and embracing

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the journey undertaken. Further steps and goals of the process were defined as well as ways of improving communication, understanding and the interrelationship between the different parts of the Congregation. The sense of belonging to the Passionist Family will help us to be responsible in our solidarity with one another. At the meeting three questions emerged that helped us to clarify and program the process of Restructuring: 1. What is Restructuring? 2. Why do we need Restructuring? 3. How can we accomplish it? During this post-capitular period we entered into the stage of the process with regard to question No. 3 which continues to interact with the other two. This phase will evolve through dialogue and decision-making and will require a profound interior conversion and deeper appreciation of the priorities of the Chapter. Encouraged by the experience of other Institutes, we decided to prepare a "schema"- guide, the same for all the entities, in order to achieve the plan requested by the Chapter. The schema consisted of an analysis of the realities, their plans, their vision for the future and what structures they want to modify and which ones should be sustained. B) Second meeting of the General Council with coordinators, Las Presas-Santander (Spain), May 2008. The objective of this meeting was the assessment of the progress made thus far in the process of Restructuring, understanding the different reactions, the perspectives for the implementation of the process itself, and what additional steps should be taken in view of the General Synod of September 2008. We became aware through dialogue between the General Council and the Coordinators, of two points: 1. The concerns of those who do not understand and are resistant to the process. 2. Energy and a sense of urgency on the part of those who want to proceed more quickly to make the process happen. The reflections on the difference between Restructuring and reorganization were very helpful; the need for Restructuring should not lead to overly complex situations; keep in mind the diversity of expression of our charism in the different cultural realities. To proceed in the discernment process we proposed the following question: What kind of Congregation do we want?

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In response to this question we elaborated the "criteria" that will allow greater expression of our charism, our presence and our mission. (Note: for convenience, I am citing the criteria to keep in mind in the process of Restructuring): x That the new structure serve the charism and the mission of the Congregation and that it enable more vital community life. x That the new structure respect our international nature: - promoting dialog and sharing life between the historical and those newer sectors of the Congregation. - respecting differences of culture and context that are present in the Congregation. - promoting communication and a sense of belonging to the Congregation. x That the new structure be effective in the areas of ministry to the young and vocation promotion, and that it permit the development of formation for the entire Passionist Family. x That it give particular attention to the many elderly religious of the Congregation. x That the new structure express the option for the poor, together with our commitment to JPIC. x That the new structure promote and achieve solidarity of personnel and finances. x That the new structure respect the requirements of civil and canonical legislation.) In this meeting that preceded the Synod of Mexico, we also studied the stages of the process to be verified at the Synod in the light of the answers to the "Schema". It was decided to continue the dialogue on the on-going experimentations, to advance towards new aggregations in the Congregation and to verify their viability.

C) Third meeting of the General Council with the Coordinators, Rome, 19-20 November 2008. This meeting was important for a re- reading of the documents and the decisions of the Synod of Mexico that had just been celebrated. We would work in solidarity for formation, personnel and finances, preparing agreements and projects within the Configurations and opening new possibilities for collaboration and other operative programs. This same process will direct us toward a search for the necessary structures for the future of solidarity according to Canon Law

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and the Constitutions and to find appropriate forms of Government for the new realities. The same Process will show us the paths that we must follow and what further decisions need to be made. We reflected on the roles of service and authority of the coordinators in relation to their Configurations. With the authority of the Synod decisions we specified the kind of leadership and involvement that would be needed in order for the religious to understand the same, together with the coordination and collaboration of the Major Superiors. The Synod also invited us to reflect and to discern the reality of the entities: which presences should be abandoned and which should be enhanced; which ministries should be suppressed and what mission options would allow for the renewal of our life. In assessing the Synod we underlined the positive nature of the process of discernment and the renewal that the Congregation is experiencing. It raised hope and expectations for the new ventures and innovations that were taking place, although there are still issues and areas to be explored and clarified.

D). Fourth meeting of the General Council with the Coordinators. Rome, June 2009. The configurations continue to implement the choices proposed by the Synod for organizing their works through the establishment of Commissions and working groups for specific sectors and for shared projects. This phase, in fact, is for planning and experimentation. Questions begin to emerge to which we must respond in order to implement new steps in the process. The questions most frequently asked concerning the progress that the Configurations are making are: - What is the legal status of Configurations? - How can we work together, plan and decide together without a central authority, especially in times of trouble? How can we foster unity? - How can we create relationships between Configurations? - What strategies and what plans are needed to achieve greater communication with the religious? There were also issues concerning the Vicariates especially, but not only, those whose membership in a Configuration is different from that of the mother Province. Which development plan should be devised in light of their separation from the mother Province?

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Sr. Christine Anderson, who led the meeting stressed that the current period is a time of profound transition and great complexity. In every change different factors interact and affect each other such as: 1. The system of the Congregation – the system 2. The context that affects configuration- the context 3. People present within the configuration – the person Each Configuration will find the right balance for this and therefore we need flexibility within the same process.

E) Fifth meeting of the General Council with coordinators, Rome, 2-4 December 2009. Also in this meeting we shared experiences concerning the development of the individual Configurations, the strengths and weaknesses of the on-going experimentation in the areas of formation, personnel and finances. To make the process of solidarity more effective also at the level of the Congregation, a Committee for finances was appointed consisting of Frs. Robert Joerger (PAUL-President), Augusto Canali (CALV) and Edwin Flor (PASS). Through the study of specific financial situations of the Congregation and the objectives proposed by the Synod the Commission offered suggestions and proposals to implement this solidarity. The Commission was aided by the General Econome, Fr. Battista Ramponi, and the Secretary for Solidarity and Mission, Fr. Jesús M. Aristín. In order to study criteria for this sector of finances we need to pay particular attention to sharing among the historic sectors and the younger parts of the Congregation, between the sectors that have greater financial resources and those who have less. In addition, we will study a contribution system to boost the solidarity fund of the Congregation in order to help the various areas that have urgent financial needs.

F) Sixth meeting of the General Council with coordinators, Rome, 27-29 July 2010. This meeting took place two months before the Synod that was celebrated in Rome in October. Together, the General Council and coordinators, in the heat at the end of July at the Generalate of the Sts. John and Paul, Sister Christine Anderson, Facilitator of the meeting, introduced the meeting with these questions: “What is God asking of us for the future of the Congregation? From what do we need to free ourselves in order to continue the process of Restructuring? Are the Configurations helping us to better live faith, hope and love and sharing or are they putting us in a situation of crisis?”

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We know that these are difficult times and that the Configurations have their difficulties and their challenges. But we also know that they present opportunities for our present lives and for our future: This means entering into a dynamic of faith and life as a kind of experimentation that is needed for solidarity of formation, personnel and finances. In this perspective, the Superior General wrote a letter to the whole Congregation: “Where do we stand with the process of Restructuring?” which summarized the progress that was made in the process and also opened new perspectives and hopes indicating some objectives to be pursued. During this time period the General Council continued to work with the Configurations through various meetings: the CPA Configuration in Nairobi, the CEB Configuration in Munich and the SCOR Configuration in Madrid. We are aware that we are going through an important process that involves a change of heart in decision-making and bodies that make decisions. Restructuring is not about centralization; rather it aims to make sharing and solidarity between the various parts of the Congregation possible and effective. And the Constitutions are not obstacles to possible changes, because Restructuring aims to create situations that make it possible to live the same Constitutions and the mission of the Congregation more effectively. Restructuring is designed from within the Constitutions; it is not something external. We are seeking dialogue between the various parts of the Congregation in order to learn how to make Solidarity more stable and effective because we think that this is what will give new vitality to its mission. We are convinced that in order to achieve solidarity in concrete ways the Configurations need to have the capacity and the power to make decisions.

G) Seventh meeting of the General Council with coordinators and the chapter Preparatory Commission Rome, 7-9 November 2011. At this meeting, in addition to the General Council and the Coordinators, the Preparatory Commission for the General Chapter was also present: Frs. Giuseppe Martinelli (CORM), Chairman; Alex Steinmiller (CRUC); Peter Dong-Ho Shin (MACOR) and Vital Otshudialokoka (SALV) Secretary. Now less than a year away from the celebration of the General Chapter we were aware that we needed to prepare it in such a way that we will be able to make mature decisions. We are living in a time of crisis for consecrated life and therefore we are aware that commitment involves

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challenges and risks, but we will address them with faith in the Lord and in common discernment. We noted that the context of the Congregation over the past six years has changed, as the world in which we are living has changed, and therefore we are called to see the signs of the future, to read and to commit ourselves to respond to them with concrete decisions based on what the Lord is asking of us through them. In this context, each Configuration reported on the progress that it is making. They highlighted the positive and problematic aspects on various levels: charismatic/spiritual, missionary, institutional and juridical. Each Configuration is preparing to make decisions about how to make sharing and solidarity effective while also considering institutional structures and appropriate government. Starting from this point of sharing and verification, while respecting the progress of each Configuration, we tried to identify the fundamental arguments that should be addressed at the next General Chapter. Each Configuration must discern what changes need to be made to strengthen the mission which is proper to the Congregation and the reason for its existence in the Church. The Commission tried to help the Configurations by offering them some points for reflection on our mission in the globalised world of today: - The "Passion" is the heart of our mission and expresses itself in our passion for Christ; our passion for the people of God, especially in the precarious life situations of men and women of today; in solidarity and involvement in the Congregation. Perhaps solidarity is the word that best expresses the concreteness of membership in the Congregation and communion with all people. - The Constitutions call us to be signs of hope: “Impelled by the Spirit, we are brought together as a community of love to carry out the mission mandated to us by the Church…Together we share the same hope: that we shall contact in our lives the living God. We want our journey through life to proclaim that hope to all”. (Const. No.8) - We must create new situations which will explain the potential that is present in people so that they can grow at human, religious and cultural levels. Today many of our structural situations inhibit or restrict this growth. This leads us to identify priorities and focus our attention and energy in order to sustain the future (e.g. lay leadership, human development, etc.) while being conscious of the number of religious. The Commission suggested three objectives for study:

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1. Mission: being aware of the challenges of the mission of each Configuration. 2. Authority: refers to decisions to be made in the Configurations. 3. Relationships: how to improve inter-relationships among the Configurations.

11. The Future. Proceeding towards our future, in various meetings we studied the experimentation done and that is underway especially during the last two years. We wondered about the expectations and what are the structures that we want to put in place and which we think will facilitate true interaction between the various parts that compose a Configuration. And, how should we proceed in order to develop the inter-relationship and solidarity between other Configurations and the whole Congregation? We also wondered about the progress and the difficulties that were encountered during this experimental period; what are the things to be affirmed and which do we want to change so that we can achieve the objective of giving greater vitality to our mission? In the dialogue between the coordinators and General Council, the issue clearly emerged that for the Configurations, in order to be able to work effectively and definitively, two aspects must be defined: - "viability", i.e. the real possibility of their working together (the vastness of the territory, the number of religious, linguistic and cultural diversity) in order to achieve the desired solidarity in three areas of formation, personnel and finances; - The “decision-making and Executive” capacity of the Configurations cannot be suppressed in order not to undermine the whole process already in place and to differentiate the existing aggregations from previous regional conferences. It has become clearer that it is necessary for the Configurations to have the internal juridical capacity to make decisions in the three areas of solidarity. Only in this way, in fact, can we move beyond the phase of solidarity based on simple good will and only in this way will the Configurations have the ability to function concretely. The criterion of "flexibility" used in the process of Restructuring both in forming the Configurations as well as during their development, allowed us to respect existing realities and to monitor the life, culture and the ability of different areas of the Congregation without harming them and without standardization: unity in what we hope to achieve, but while respecting diversity.

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The criterion of flexibility and the concrete situation of the Configurations allow us to have the possibility of a two-tier solution, different, but not opposed. In fact, the Configuration can ensure that it possesses a juridical decision-making body in two ways: - becoming a single Province, with sole decision-making authority, although divided internally into several regions; - remaining a Confederation of Provinces but within a body with decision-making capacity in the three areas of solidarity. The Coordinators will give a more complete description of their progress up to this Chapter, but I will try to briefly describe the Configurations in reference to two ways of being a decision-making body as stated above. Two configurations (SCOR and CEB) are making decisions that will lead to becoming a single entity with centralized authority with the possibility of having regional entities, with major superiors/Consultants with vicarious or delegated authority. Relevant statutes will govern the duties and powers of the unified entities and regional entities. The fact of constituting a single entity with central authority allows us to design and implement whatever is decided in the three areas of solidarity for the entire Configuration, which will concur with the boundaries of the sole juridical entity (province). The other four Configurations (CPA, JCFX, NESP, and PASPAC) do not intend at this time to merge into a single entity; rather, they want to remain single Entities (provinces, Vice-provinces and Vicariates) with their Superiors. The possibility remains for the Configurations to design and implement what is decided among them in the areas of solidarity and this is ensured by the juridical capacity which the General Chapter will grant them via the formula, or something similar, which has already been identified and formulated in the Synod of 2010. A particular moment of verification of "viability" occurred over the past two years in the configuration of Jesus Crucified (JCFX). Although they yielded positive results, the various experiments also highlighted difficulties in their concrete implementation in functioning as single Configuration. Therefore, the Configuration has now decided to divide into three operational areas: 1) Pole A (CRUC, PAC, PAUL, REG,) with 268 religious; 2) Pole B (CALV, CONC, ISID, DOMIN, LIBER, VICT) with 168 religious; Pole C (DOL, PRAES, FAT) with 170. During the past year the Configuration had further meetings in Puerto Rico and recently in Portugal, to evaluate the viability of the Configuration or to modify it and to present it as a new proposal to the Chapter.

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Of particular interest is the movement that occurred within some configurations: the three Vicariates of Brazil of the CFIXI Configuration (DOMIN, LIBER, VICT) have made the choice to unify their Vicariates to form a province. In fact they have made a proposal to the Chapter, in cooperation with the mother Provinces, to become a single Province. Again, within the same configuration, the CALV (Brazil), CONC (, Uruguay) Provinces and the Vicariate ISID (Brazil), have also decided to become a single province. Within the agenda of the Chapter there will be opportunity for dialogue on these proposals as set out in No.104 of our Constitutions, as well as on the proposal approved by the previous FID Congress (Colombia): this Vice- Province asks to become a Province before moving to be part of the SCOR Configuration.

Legal issues and concerns. Numerous religious have raised concerns about the juridical aspects related to the process of Restructuring with regard to the autonomy of the existing Entities (Provinces, Vice-provinces and Vicariates) for fear that the process increases the number of structures, given that one of the objectives is the reduction of structures. The last Synod had also mandated that the juridical issues be studied in view of the way that we were continuing to ascertain the juridical "viability" of Configurations. Regarding the fear of increasing structures for implementing the Restructuring process-- although it is a dynamic that is completely open to new developments in the future, it can be said on the contrary that there will be a substantial decrease in the number of structures. The Configurations, if confirmed by this Chapter, shall take the place of the regional conferences as described in Nos. 94-95-96 of the General Regulations. Therefore the Configurations replace the Conferences, and do not add to them. However besides having executive tasks they will also have decision-making capacity in order to achieve the goals that the same Configuration aspires to achieve, particularly in the areas of solidarity of personnel, formation and finances. Solidarity in personnel and formation, with appropriate dialogue and appropriate projects, enables the exchange of personnel and the unification of formation houses and formation personnel: no longer with each province and Vice-province or Vicariate having their own houses and communities for the various stages of education-- we know how difficult this is; and no longer formation personnel for each entity. Solidarity in finances makes

26 REPORT OF THE SUPERIOR GENERAL ON THE STATE OF THE CONGREGATION

feasible projects and decisions in this area. Everything will depend on the discernment of the Configuration, as to whether it decides to use this opportunity or not, as some Configurations have already done during these years of experimentation. This is the scenario of the confederation of the Configurations, which, while pursuing the path of becoming a single entity, show a more obvious decrease in structures along with the decrease in the number of Provincial councils and organizations of secretariats, and with unification in the field of formation and finances, they afford a greater availability of personnel. This will enable more possibilities in the choice of major superiors and local superiors, which today, considering those provinces that have a small number of religious, has become a real difficulty. Another positive point which the Configurations offer, both as a confederation as well as a single entity, is the ability to plan, having in mind a broader vision of their problems and objectives in relation to mission and community life. Additionally, a larger aggregation of religious allows for the resolution of conflicts and the overcoming of rigidities that sometimes block the life of a province with a few religious for many years. Consequently, we can study our presence in a particular territory, our houses and communities with the ability to reduce this number with greater inner freedom and without being conditioned by sentiments that until now have held back many Provinces, particularly in the western world. I think the danger of increasing structures will not exist if we carry out Restructuring as we are currently planning. We are also encouraged by the example of various religious congregations, such as the Jesuits, Salesians, Marists and others, which have produced new plans based on the unification of Provinces and other entities; it is a process that is on-going.

In reference to "juridical viability" of our model of Restructuring, in March 2011 we asked Professor, Fr. Domingo Andrés Gutiérrez, of the Claretian Juridical Institute, to study the juridical aspects of our process and the Configurations. We met him three times in his house near Porta S. Pancrazio, where he lives in a small community of Claretian religious jurists: they teach and are also available for consultation on the legal issues of other Congregations. We presented him with our documents related to our process, starting from the Constitutions and General Regulations and adding the Acts of the Chapter of 2006 and the three Synods.

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We explained to him the problems that arose in our meetings, the doubts and other material that we deemed useful. The result of his study is a dossier in which he addresses both the issues raised and what is juridically important in the process and how we can remain in harmony with the norms that guide our Congregation with the two directions that the Configurations are taking: Type a) Union between provinces, Vice-provinces and Vicariates- Missions, which therefore will become a single legal entity; Type b) A Confederation between the entities that compose the Configuration with a decision-making power which will be granted by the General Chapter to achieve the common good of the Configuration and the Congregation, especially in the area of Solidarity in formation, in personnel and in finances. The Configuration model Type A) functions similarly to a current Province, and since the present-day Provinces have provincial Regulations so too the Configurations will need to study their Statutes that will govern their life and mission in the region as it was stipulated in no. 95 of the General Regulations for the Regional Conferences. This Configuration model as single entity can achieve solidarity in formation, in personnel and in finances as a totality because the various entities will share everything when they become a sole entity, such as a province, governed by the Constitutions and Regulations and the regulations that the General Chapter will offer. Configuration model B) does not produce a new Province, but a Confederation, a fraternal and juridical association with certain decision- making powers granted by the General Chapter. With this model, with respect to the pre-existing identity of each entity, each entity itself directs its potential toward the objective and common good of strengthening its capacity to make the most of its mission while fulfilling solidarity in formation, in personnel and in finances in the Configuration and in the entire Congregation. Configuration model, Type B) will also need to study the Statutes that govern its life and mission in the region and the interrelationships among the various entities that compose it, similar to what is stated in N°.95 of the General Regulations for the Regional Conferences. The study of Fr. Gutierrez was presented as a document to our Juridical Committee that was nominated for the Chapter, consisting of Fr. Leonello Leidi (CORM) President, Fr. Serafín Sánchez Pérez (SANG), and Fr. Vital Otshudialokoka Onasaka (SALV).

28 REPORT OF THE SUPERIOR GENERAL ON THE STATE OF THE CONGREGATION

The Commission was also given appropriate Documentation that can be of assistance to them in their work, such as the current rules governing participation in the Chapters and General Synods, suggestions that were sent to the Secretariat to insert a text regarding the Laity of the Passionist family in General Regulations, studies on how to deal with those juridical aspects that develop with our Configurations and other documents that we deemed useful. Therefore, the Committee has numerous tasks. It was their task to study all the juridical aspects of what might be discerned in Chapter -- not only those relating to the configurations, but also others regarding the inclusion of the laity in our legislation, the study concerning the General Government and the Government of configurations; the interrelationships between the two levels of Government; the regulations concerning the participation in Chapters and Synods; the problem of Vicariates in configurations; recommendations about the size of the provinces and communities. The study of the Commission seems to have been all inclusive and positive in seeking solutions that are in harmony with pre-existing realities and rigorous in their research to offer suggestions or solutions. In discussions during the Chapter there are almost always proposals that offer more than one possible solution, while trying to remain in the spirit of the Congregation, but also respectful of existing juridical regulations.

The Configurations in the General Regulations. It is the Commission's belief that the introduction of the juridical person of the Configuration does not change the constitutional structure of the Congregation – which remains the one described in Art.103: "The Congregation is made up of Provinces, Vice-Provinces, Regional Vicariates, and local Communities, each of which is regulated by the norms of common and particular law.” –therefore there is no need to modify or in any way touch the text of the Constitutions. The Configurations replace the Regional Conferences, which are abolished. It is sufficient, therefore, to replace Nos. 94-95-96 of General Regulations with some regulations that describe the nature, purpose and functioning of the Configurations. Each Configuration, taking into account its specificity, also has its own Statutes/Regulations. The text that the Commission proposes to replace the regional conferences with the new figure of the Configuration, in numbers 94, 95 and 96 of the General regulations is as follows: Art. 94 – To implement solidarity in the three areas of personnel, formation and finances Configurations are constituted as aggregations of multiple, autonomous, legal entities (Provinces, Vice-provinces and

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Vicariates) or even as individual legal entities divided differently internally (provinces with regions). The Configurations are mainly organizations which promote dialogue and cooperation between the different parts of the Congregation in order to carry out common plans and initiatives for the life and mission of the Congregation. Each province and Vice-province and Vicariate is called to be part of a Configuration. Art. 95 – It rests with the Superior General, with the consent of his Council (and having heard the full Council), and at the request of the provinces, Vice-provinces and Vicariates concerned, to establish or abolish a Configuration. Equally it is the right of the Superior General with the consent of his Council (and having heard the full Council) to grant to a Province, Vice-province or Vicariate, that expresses and proposes the request, to change Configurations. Art. 96 – Configurations composed of multiple juridical entities function by means of a particular Statute, approved by the Superior General with the consent of his Council, taking account of the following: a) the Configuration functions by means of an Executive Council composed of the major superiors of the various entities that compose it. b) the Executive Board shall choose a President1 with executive tasks of coordination of joint initiatives and as a liaison with other Configurations and with the General Council. The President is responsible for the implementation of the decisions made. The job description of the President and his term of Office shall be determined by the particular Statutes. c) In order to achieve solidarity in formation, personnel and finances, the major Superiors that compose the Executive Council have legal capacity to make decisions with the consent of everyone or even with a majority of votes. Decisions not made unanimously, but with the majority of votes, shall be binding for everyone and must be approved by the Superior General with the consent of his Council.

For those Configurations that are composed as a single entity the Executive Council consists of the Major Superior/President and the Leaders/Consultors of the region. Those Configurations composed of a single entity shall also have a special Statute, approved by the Superior General with the consent of his Council.

1 If the proposal of the full Council is not approved, the President might also be the General Consultor of the area.

30 REPORT OF THE SUPERIOR GENERAL ON THE STATE OF THE CONGREGATION

Separation of Vicariates from the mother provinces. Regarding the separation of Vicariates, the following are possible juridical solutions proposed by the study group: A) The provincial Vicariates with sufficient structural and institutional maturity (a large number of religious [30-40], leadership and formation capability, financial self-sufficiency, etc.) can become Vice-provinces. With the title of Vice-Province, as is stated in the Constitutions, the Superior who governs it does so with vicarious jurisdiction on behalf of the Superior General. They depend on him and are practically treated as “Provinces”. B) The provincial Vicariates which differ according to legal dependency, but belong to the same Configuration, but do not yet have sufficient requisites to become Vice-provinces, unite with each other and give life to a new Province or Vice-province. C) A provincial Vicariate merges or legally binds itself to one of the Provinces or Vice-provinces of the Configuration to which it belongs and that already exists. D) If for sound, objective reasons, solutions b) and c) are not possible, it is possible, by way of exception, that a Provincial Vicariate be transferred to the Generalate. In this way there would be a possibility for it to be part of the Configuration as an autonomous legal entity. The mission stations continue to depend on the mother Province.

Participation in Synods and the General Chapter. At the Synod of 2004 a new standard of participation in the Synods and the General Chapter was approved that made reference to the regional conferences. The rules were approved by the Congregation for the religious and later reconfirmed by the General Chapter of 2006. But now things are changing and the regional conferences, suspended at the Synod of Cuernavaca in 2008, are being replaced by the Configurations, so we asked the Commission for juridical matters to study new rules permitting equitable participation of the religious both at Synods and at the Chapter that would be representative of all the parties that comprise the Congregation. The study group considered it to be premature at this time to define legislation about participation in General Chapters and Synods. In fact, it all depends on the decisions made by the General Chapter about the Configurations. Therefore we suggest that the General Chapter, by means of a decree, entrusts to the Superior General, with the consent of his Council, the preparation of norms for participation in the next Synod of the

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Congregation and that the latter approve the rules for participation in the General Chapter of 2018. The Commission has also prepared the draft of a decree which will be submitted for study and eventual approval by the Chapter.

Structures of government. The introduction of the Configurations as means of achieving solidarity in Personnel, formation and finances in view of the vitality of the Congregation also involves a rethinking of the structures of Government. In particular we need to think about some juridical solution, even innovative, that can ensure a certain institutional synergy between the General Government and the Configurations, fostering communication, common responsibility and the creation of consensus that is shared between different parts of the Congregation, in accord with choices that are deemed to be priorities for our common life. For this purpose, the study group formulated two proposals whose text will be submitted to the General Chapter for evaluation.

Suggestions about the minimum number of religious for Provinces, Vice-provinces, Vicariates and religious communities. In many areas of the Congregation questions and requests have arisen to study the problem of the "minimal number" of our realities. In fact the "number", although it may appear not essential, is an element that affects the viability of the mission and community life, the ability to ensure essential services for areas such as formation, finances and for the service of authority and a change of authority. Below are the suggestions of the Committee on juridical issues. Regarding determining a precise and binding minimum number for erecting a Province or Vice-province, Vicariate or, conversely, to lose the status of Province or Vice-province, Vicariate, the study group is of the opinion that this issue can be easily resolved if we proceed with the current process of Restructuring with the definition of Configurations. As regards the question of the minimum number of religious for a "domus erecta" which can ensure an adequate and sustainable community life, formation, apostolic activity and financial viability, the study group felt that the Chapter, by means of a Recommendation, should request that each entity complete within two or three years (at least before the next Synod) a restructuring plan for its presences within its territory (houses and communities) and the number of religious in each community, starting from a basis of common values and criteria that will be elaborated by the Configuration.

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The findings that emerged from the work and discussions of the General Chapter about issues regarding community life, prayer, apostolate, solitude, etc. will be useful in this respect. In this matter the Working Group pointed out the difficulty, if not the impossibility, of reaching a satisfactory answer for everyone. Please note that our Constitutions in Art.103d require at least three religious in order to erect canonically a religious community. Specifically, the study group proposed a minimum number of 6-8 religious in order to insure that as required by the Constitutions, there can be viable community, prayer and apostolate life.

Chapter Members. I felt that it was appropriate to extend this report on the State of the Congregation in accordance with Constitutions by briefly reviewing the life of the Congregation especially during these last eight years because many of the members here present have not participated in the past General Chapter or Synods that we celebrated every two years. At this Chapter 85 religious are participating. Their average age is 53; 54 of them are new in reference to the past Chapter of 2006 which was attended by 86 members, with a median age of 55 years. In the chapter of 2000 celebrated at Itaicí in Brazil, 72 members participated with a median age of 55 years; 12 of them are also participating in this Chapter. The new rule for participation in General Chapters, adopted at the Synod of 2004 allowed for greater representation, with a particular reference to new areas of the Congregation. Annexed to this Report are reports that provide the most comprehensive facts and statistics concerning the three Chapters. Number of religious in the Congregation. It is also interesting to compare the number of religious in reference to the year of the celebration of the three Chapters. Chapter of 2012. In December 2011 there were 2,045 religious in the Congregation were with average age of 56 years; there were 33 professions in the year 2011, with 54 deaths and 60 novices. Chapter of 2006. In December 2006 there were 2,164 religious in the Congregation with an average age of 58 years; in that year there were 48 professions; with 43 deaths and 67 novices. Chapter of 2000. In December 2000 there were 2,321 religious in the Congregation, with 56 professions during the year, with 38 deaths and 49 novices. 33 46TH GENERAL CHAPTER

I want to point out a small sign of hope. Comparing December 2011 and the beginning of September 2012: in December 2011 there were 2,045 religious while at the beginning of this September, we are 2,093 religious and therefore we are 48 more religious; there were 25 religious professions during the first eight months of 2012; there were 17 deceased religious and 43 novices.

Some thoughts at the end of the first part. There are many challenges and there are different perspectives for viewing and addressing them due to the diversity of experiences that we have in the 66 countries where the Congregation exists and ministers. Diversity can be due to religion, linguistic and cultural realities; theological, sociological, spiritual and philosophical perspectives and, therefore, different ways of viewing reality that can be truly profound: these are the strengths and weaknesses of an international reality. We are convinced that our discussions should not create divisions; rather we must accept the challenge and promote unity in diversity: “promoting solidarity and maintaining unity, without insisting on uniformity". (Const.127,d) And we can learn a lot from the experience of Saint Paul of the Cross. His life is an example of multiple ways of responding to a single charism. For example, there were many times when he chose and lived his life in particularly prophetic way, giving himself to the poor and the sick, reaching out to them wherever they were. At the same time we can see that he chose what may be described as more traditional routes along which he devised particular pastoral strategies that were appropriate for his time. Similarly, we can see from our personal experiences as well as those of our Congregation, that there are different ways of interpreting the charism; but although the ways are different, everyone is sincerely committed and in all of us there is a great concern for promoting life, unity and the future of our Congregation for the mission that God has entrusted to it with the gift of the charism within the Church and for the world. The mission, this is the reason: Restructure in order to revitalize the mission, to strengthen the communities that are the place where the mission has its roots. In fact, especially in today's world, divided, and divergent and violent, the mission begins with giving witness, which becomes the proclamation and fraternal life in community. Our calling as Passionist religious is to live our vocation in an apostolic community. We can promote the living memory of the Passion of Jesus, but this must be an apostolate that is based on contemplation. An insight and a fundamental teaching of our Founder was the need to spend time in prayer

34 REPORT OF THE SUPERIOR GENERAL ON THE STATE OF THE CONGREGATION

before the Crucified One before going out on missions to the crucified of the world. There are many good reasons to restructure-- we want to achieve a new sense of unity, a new way of being together in order to reach a new good that separately we would fail to achieve. The unity between the various parts of the Congregation and concrete and effective forms of solidarity, allow us to combine the forces of our various parts. But to achieve this we need a change of mentality, setting priorities and being innovative: new projects in administration and new forms of presence (for example also with more secular presence); strengthening some presences and abandoning others; cooperation in the areas of formation, an exchange of personnel, common mission projects, financial solidarity for the development of the young areas of the Congregation. There are many plans that can help us, but restructuring cannot be purely organizational. We have noted repeatedly during the process, that it must occur in keeping with the Spirit that springs from a new relationship with God. Only a strong recovery of the values of our consecrated life and spirituality makes us capable of modifying our works and our activity according to the "form and quality of life" for the mission. Living out the charism is what gives shape to and fills our activity and our work with life. Therefore, drawing life from God generates new life, creativity and improves the quality of our life and mission. It is an invitation to live the present period of our life as a Congregation with humility and trust in the Lord and to strengthen the bonds of fraternity and relationship in the same family. Restructuring, if done in communion, will certainly generate new vitality and vigor for the Congregation and for its mission in today's world and for the world of tomorrow. Amen.

35

SECOND PART

A) SOLIDARITY IN FORMATION AND CULTURE

1. The study group on formation. Members: Frs. Giovanni Cipriani (DOL) and José L. Quintero (SANG). Fr. Luis Alberto Cano, General Consultor. This study group offered the General Council guidance on the current state of different formation programs of the Congregation and gave suggestions for updating them so that they might better meet the specific needs of applicants from around the world today. Specifically, the tasks of the Group were: 1. The collection and analysis of formation programs that the configurations are planning and implementing, with particular reference to the new emerging issues such as solidarity in formation and the inculturation of formation. 2. Suggest which elements of the General Programme of formation of the Congregation (1986), should be reviewed and updated according to the new requirements of Passionist religious life and which must be assumed by the various Configurations depending on the formation needs of their cultural context. 3. In view of the possible establishment of a permanent Office of Formation there was a study of the motivations, goals, policies and procedures (for example, similar to the office of Mission and Solidarity); in fact many religious have suggested and requested this kind of an Office in order to facilitate the sharing of projects and experiences in order to promote and improve formation, both initial and on-going, of our Passionist religious and the laity of the Passionist family.

2. Courses for formation personnel. Proposal No. 3 approved by the last General Chapter recommended that the Superior General and his Council set up a "laboratory" (workshops) for formation personnel of the Congregation dealing with the essential elements of the Passionist life. Therefore we organized in Rome, at our Generalate of Sts. John and Paul, a month long workshop for formation personnel of the Passionist Configuration of Africa (CPA). The course took place from 1 to 31 October, 2009 and it was attended by 12 religious (3 members each from CARLW, GEMM, MATAF, SALV). The seminar was organized by Fr. Denis Travers and Fr. Clemente Barrón, General Consultors. The first two weeks of study were directed by

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Fr. Paul Francis Spencer (PATR) and Fr. Mark Robin Hoogland (SPE). The third week was directed by the General Consultor, Fr. Luigi Vaninetti with visits to Passionist places: Monte Argentario, Tarquinia, Vetralla and Rome. The fourth week consisted of lectures and guided dialogue by Frs. Patrick Duffy and John Friel (PATR). The final assessment by the formation personnel was positive and the course and formative experience that occurred between the formation personnel of four different entities was appreciated. We thank those who collaborated in this venture that provided this splendid opportunity for training and the deepening of interpersonal knowledge among the formation personnel of various African realities. Even the religious of the SCOR Configuration of Spain and engaged in the ministry of formation met in Rome in the Generalate of Sts. John and Paul to participate in a month long (17 January- 17 February 2011) training programme on the Passionist charism and spirituality and other topics relating to the Ministry of formation. The twenty-three men were from Spain and from various countries of Latin America including: Mexico, Panama, Peru, Ecuador and Colombia. Frs. Javier Salazar (CORI) and Germán Méndez (FID) offered reflections on the Constitutions and Fr. Pablo Gonzalo (CORI) offered a week dedicated to the history of the Founder and to the places having to do with St. Paul of the Cross in Rome. There was great interest in visits to Monte Argentario and the Presentation Retreat, the Hermitage of San Antonio and the city of Orbetello, Porto Ercole and Porto S. Stefano. They shared in the prayer and silence of the retreat of St. in order to experience the same spirit that inspired St. Paul of the Cross. Fr. José Luis Quintero (SANG) spoke on the of the Cross and Fr. Antonio Artola (CORI) spoke on the theology of the Passion. Fr. Jesús María Aristín (General Secretary for Solidarity and the Missions) spoke about the prophetic elements of religious life in JPIC. During the last week Father Eddy Vásquez (RES) directed the group with a series of seminars and lectures on educational program of SCOR Configuration, highlighting the elements of the initial formation program. The course also provided an occasion for a meeting and sharing between formation personnel and the General Council on Passionist values which should be stressed during the formation period. The course was concluded with a concelebrated Mass at which the Superior General presided, in the Founder's Chapel.

38 REPORT ON THE STATE OF THE CONGREGATION – II PART

3. World Youth Day (Sydney, Madrid, Rio) A) Sydney 2008. The Congregation’s first World Youth Day was celebrated as an "event" for the Passionist family. The General Consultor who directed this event was Fr. Denis Travers, 1st Consultor. Over the course of two weeks there were three meetings of Passionists in Australia. The first was the Passionist youth (Young Passionist Meeting) which involved approximately 70 men, most of whom were young members of the Congregation: there were religious from all Conferences. The meeting, which took place in our community in Templestowe, focused on the charism as expressed in life and the experience of our Founder, on community life and our mission. The meeting included an extensive dialogue with the General Council on mission and on our future. There were many questions from the young people about Restructuring. The second phase of the meeting was the Passionist Youth Event (Passionist Youth Event) that involved our aforementioned young men and approximately 350 other young people from all over the world having as their point of reference our communities and parishes or the Passionist . Many of the events took place in our Church and parish of Endeavour Hills on the outskirts of Melbourne, and were characterized by excellent organization, a great spirit of communion, and celebrations of the liturgy and life together. The dynamics of the encounter was marked by catechesis, by sharing our spirit and a focus on the concerns of young people and their identification with the Cross of Jesus. The third stage was the World Youth Day itself in Sydney. All our religious and young people were housed in our parish in Marrickville in Sydney, some in the community and others in the homes of the faithful near to us. From there they participated in all the events and celebrations of World Youth Day. I want to thank the SPIR Province for their organization, hospitality and generosity; the religious were totally available so that everything would be at its best. In addition to the work of the local communities, I was also inspired by the joyful and efficient collaboration of the laity in Templestowe, Endeavour Hills and Marrickville in Sydney. B) World Youth Day - Madrid 2011. Following WYD in Sydney 2008, we decided to relive the experience in Madrid from 16 to 21 August 2011. The World Youth Day is an opportunity for a formative meeting and dialogue between young Passionist religious and the General Council. The General Consultor who coordinated this event was Fr. Denis Travers, 1st Consultor.

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Here too the first phase of WYD was with the Passionist young religious from the whole Congregation gathered in our monastery of Peñafiel. Fr. Alex Steinmiller, Fr. José Luis Quintero and Fr. Francisco Murray proposed themes for reflection on our charism and our mission in the context of Restructuring followed by dialogue with the General Council. The welcoming spirit of the community and the mountain top location of Peñafiel enhanced this encounter and the joy of being together. Afterwards the young religious and young lay associated with our ministries or the Passionist family met in the Colégio S. Gabriel of Alcalá. This was an opportunity for additional sharing through songs and liturgies. The atmosphere was festive and familiar. Young Passionist Sisters offered an additional festive dimension. The songs set the tone for this day and prepared the young people to participate in the official day that took place in Madrid. Some of the comments of the young religious were: "an experience to live and talk about"; "a walk with great hope"; "an exchange of hopes and dreams", "a spark of new life"; ‘Glorious’ is a word that I would use to summarize this wonderful, experience, full of grace, that we lived". C) WYD of 2013 in Rio de Janeiro. The next World Youth Day will be held in Rio in 2013 and therefore we have already sent a letter to the Provincial Superior, Fr. Augusto Canali (CALV) asking him to begin organizing the next WYD which by now has become an important moment for the formation of our young people. The General Council will collaborate using the experience gained in the previous two days. The Province has also asked for the collaboration of the Vicariates of Brazil and of the Passionist family which is very enthusiastic. We recommend that the next General Council assign a General Consultor for the event.

4. Solidarity for our elder Religious. In addition to formation and the events which regard the young on the previous pages, another important area of our life and mission is that of our elderly or infirm Religious. This is what our Constitutions say: “This same concern is shown for the elderly. The community will concern itself to make this stage of their lives both satisfying and fruitful. Their particular needs should be provided for.” (Const. 30) In visits to the Congregation, I have seen for myself that in many Provinces and Communities there is a real sensitivity to the needs of the elderly and infirm Religious. “To look after one another”, has been a principle for Province planning where concern for the elderly has been chosen as a priority.

40 REPORT ON THE STATE OF THE CONGREGATION – II PART

Some Provinces have adapted buildings and communities with appropriate space for the elderly who require assistance, or who are infirm. Others have established relationships with health care facilities or residential care facilities that provide special quarters for consecrated persons. Respect for age is a cultural trait that is born from the Bible: “Stand before a grey-haired person, honour the elderly person, and fear your God. I am the eternal One” ( Lv. 19:32 ) The mission of Jesus, who healed so many, shows how much God cares even about the mortal life of a human being (cfr. Lk. 4:18). There are cultures which show a special regard and a profound love for older persons who have a precious mission in witnessing to the past and in imparting wisdom to the younger generations and their future. In other cultures, however, especially in the confusing industrial and urban areas, the elderly must live in unacceptable marginalization, where their sufferings are multiplied, and where their families experience an impoverishment of human values. In our tradition and in the teaching of St. Paul of the Cross, the elderly who require assistance and the infirm are regarded in the community as those who participate in Jesus' Cross, and, therefore, they have always received special care. However, it is not enough to be satisfied with personal and medical attention, although laudable; we should go farther. During my service as Provincial Superior, I encountered, often enough, infirm Religious or elderly Religious who were profoundly lonely, and anxious about God. That is why I am convinced that beyond a professional and prescribed care, there is another pastoral dimension which can help these Religious to grasp and to value their ministerial capability, even though it may be minimal, whether in community or in a health care facility. They should be helped to recover a serene relationship with God, the relationship of Father with Son, if it has been lost sight of. Our mission and our fraternal solidarity ought to begin with them, in our dedicating time and pastoral care for them. Thus, they will once again be renewed in the understanding that their missionary endeavours have not yet been exhausted, and together with the infirm bishop, Antonio Bello, they will be able to say: “… it is on the Cross that we purify humanity and make the world a better place… Calvary is not only the fount of charity, but also the spring of grace.”

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5. History of the Congregation. I want to also inform you about the status of the preparation of Volume 4 of our history. The writing of the history of the Congregation was a suggestion of the General in 1952 and was later confirmed by the General Chapter of 1958. The first historical Commission was formed by Frs. Fabiano Giorgini, Paulino Alonso and Enrico Zoffoli who prepared a project of five volumes to write the history of the Congregation until the year 1925. Frs. Fabiano Giorgini and Carmelo Naselli wrote the first three volumes since the second period consists of two volumes I/2. Due to his death, Fr. Paulino Alonso left the draft of the third period incomplete. The work was completed by Fr. Fernando Piélagos and Volume III was published in 2011. The four volumes that cover the history of the Congregation from its inception until 1862 are available to all. We are certainly grateful and therefore in debt to those who have invested time and health in this work. We fondly remember with appreciation and prayer the deceased Fr. Fabiano Giorgini, Fr. Carmelo Naselli and Fr. Paulino Alonso for the wonderful work that they did with the professionalism of historians and with love. We applaud Fr. Fernando Piélagos for the work he did in completing the third volume and we want to encourage him in the work of the completion of the 4th period that is already well under way. In fact Fr. Giorgini had written, before his death, an important part of the fourth volume and Fr. Fernando Piélagos is completing it and is nearing the completion of its provisional draft. The period of history of this fourth volume begins with the year 1862, the year of the death of Fr. Antonio Testa and ends in 1925 with the Superior General, Fr. Silvio Di Vezza (1914-1925). The book talks about the internal crisis of the General Curia (1870-1878) and the intervention of Bl. Pius IX and Leo XIII. During this period ten provinces were created (CORM, CORI, CONC, LAT, FAM, CRUC, GABR, SPIR, SANG, SPE). The Congregation was established in Spain, Mexico, Australia, Argentina, Chile, Cuba, Brazil and Peru. The first popular religious magazines, starting with the “Stella del Mare” of Nettuno (), were published. There was significant growth of the cloistered Passionist Nuns, the Passionist Sisters of St. Paul of the Cross (Signa) and the Daughters of the Passion (Mexico) and the Sisters of the Holy Cross and Passion. It was the time of the Founder's Canonization, as well as that of St. Gabriel and the beatification of Bishop Vincent Strambi. It is the period in which those who in recent years have arrived to the honour of the altars

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lived: St. Charles Houben, Pio Campidelli, Grimoaldo Santamaria, Isidoro de Loor, Bernard Silvestrelli, and Gemma Galgani. Also in this period, in 1920, the bicentenary of the Congregation occurred. On this occasion we began the publication of the Bulletin of the Congregation and the four volumes of the letters of St. Paul of the Cross were also published. It is therefore a period that is rich in vitality and spirituality, but the documents state that it was also a period in which the Congregation had to remain vigilant to avoid falling into the culture of modernism. We all understand the importance of our history which "is a teacher of life” for our spirituality and for formation, especially for our young religious and for the Passionist family. In history there is the breath of God and his presence that works through human mediation including our faithfulness, mistakes and decisions. It is the task of historians to research, recount and publicize. Theirs is a service of formation which engenders spiritual growth and a culture of life. The last General Chapter underlined the importance of our History with the approval of Proposal No. 2 in which it invited the Provincials with their Councils to promote within the following six years, documentary research and the writing of a history of their province. I repeat what has already been said that there is an urgent need for some of our young religious to start graduate studies toward a degree Church history who will then also be available for work on the history of the Congregation. It is a responsibility that we major superiors should assume.

6. Dictionary of the Passion. The General Council agreed to schedule the publication of a “Dizionario della Passione” (Dictionary of the Passion), an important project for cultural and educational purposes. We are confident that this knowledge will be useful for studying various aspects of the Passion and main elements of our charism. It will also be useful for initial and on-going formation of the religious and the laity of the Passionist family and can serve as pastoral instrument consisting of historical, philosophical and theological reflections on the Passion of Jesus. For this purpose a small Committee was formed of Frs. Luis Díez Merino (FAM), Robin Ryan (PAUL) and Adolfo Lippi (PRAES). The Commission has already met several times and they continue to work via the internet, in order to define the characteristics of the dictionary and to ensure the development of the work of various scholars who were asked to prepare material for the same.

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Initially we considered a simultaneous publication in English, Spanish and Italian, but we were advised against this by industry experts. Considering cost-effectiveness, they recommended publishing it in one language and then making it available in other translations. At this time we are at the point of translating those entries that have already arrived.

7. Revive the memory of Bl. Dominic Barberi. On the occasion of the beatification of Cardinal Newman a small study group was established to revive the memory of blessed Dominic in whose hands the new Blessed made his profession of faith for entry into the . The study group was established by Fr. Adolfo Lippi (PRAES), President, and Frs. Giuseppe Comparelli (DOL) and Fernando Taccone (PIET). They are planning the publication of the major works of blessed Dominic, with an adequate presentation. It is a very challenging job. The Italian publisher “Città Nuova” of the Focolarini is willing to publish the work and has recommended that they not prepare booklets, but a single volume. The biggest obstacle is the decision of the Commission to reproduce the texts in a form accessible to the readers of our time. In fact today few people could easily understand Bl. Dominic’s style of writing. Since they were not able to complete this project for the present General Chapter, it has been postponed until after the Chapter recommending the project to the new General Council. Much of the work has already been done and it is near completion.

8. Compendium of Passiologia. Proposal No. 6 of the General Chapter of 2006 asked the General Council to authorize the preparation of a “Text- Compendium on Passiologia that focuses and develops the vitality and richness of our Passionist charism". Fr. Antonio M. Artola (CORI) has been entrusted with this project. The compendium entitled: "Passiologia -- Introducción Histórico- Teológica" is ready and in print.

9. Stanislaus Breton (1912-2005). A Conference on Stanislas Breton entitled: "Stanislas Breton: philosophie et mystique", took place in the international cultural center of Cerisy-la-Salle in Normandy (France), from August 25 to September 1, 2011. It was organized by the Association "Friends of Stanislas Breton" and by the Catholic University of Paris with the support of the university Cathedra Romano Guardini of the Humboldt University of Berlin. There were 25 talks attended by distinguished professors, philosophers, theologians and psychoanalysts from all over the world. With great skill

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and dedication they studied the fascinating and multifaceted thought of Father Breton in the different fields of their specialization. One evening was dedicated to "the Passionists". There were various speakers including Fr. Adolfo Lippi (PRAES) with a talk on "The influence of Fr. Breton on the new Constitutions and the Spirituality of the Passionist family", Fr. Guy Sionneau (provincial of France, MICH) and Fr. Jean- Claude Delion (MICH) who entertained the attentive audience with their personal memories, including events and skits, which characterized the multi-faceted human, philosophical, theological and mystical dimensions of the life of this unique human being. On this occasion, the Association "Friends of Stanislas Breton" presented a reprinting of three of his principal works and scheduled the reissue of "Mystique de la Passion, S. Paul de la Croix" and the preparation of his biography.

10. Studies in Passionist History and Spirituality. We continued the research for our series of booklets entitled Studies in Passionist History and Spirituality. The General Consultor for this area was Fr. Luigi Vaninetti. During these past six years we were able to print nine instalments. It is work that we consider useful as a specific contribution to Passionist formation. 58.- “Le Lettere di S. Paolo della Croce ad Agnese Grazi. Un esempio di direzione spirituale del settecento, Roma 2007, pp. 177. Corrado, Albini. (only in Italian) 59.- “Immagini di Cristo negli scritti di S. Paolo della Croce”, Roma 2007, pp. 118. Erasmo, Sebastiano. (only in Italian) 60.- “JPIC Passionist”, Roma 2007, pp. 80. Aristín, Jesús Mª 61.- “Il ‘Ritiro’ in San Paolo della Croce (1694-1775), Storia, Spiritualità e Attualità”, Roma 2010, pp. 56. Lenzen, Gregor (only in Italian) 62.- Reflections for the 25th Anniversary of the Approbation of the Constitutions, Roma 2011, pp. 120. (Various authors and languages) 63.- “La Pasiología”, Roma 2011, pp. 304.Antonio M. Artola, (only in Spanish) 64.- “L’eredità di P. Breton: c’è un messaggio per la Congregazione nella sua vita e nel suo insegnamento?”, Roma 2012, pp. 44. Adolfo Lippi. 65.- “Le missioni passioniste a Teramo tra l’Ottocento e il Duemila”, Roma 2012, pp. 72. Di Giannatale, G. (only in Italian)

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66.- “La basilica dei Santi Giovanni e Paolo e la sua custodia sino ai tempi di San Paolo della Croce (sec. IV-XVIII)”, Roma, 2012, pp. 56. Adriano Spina . (only in Italian) 31.- “China: Ecclesiastical History, 19th-20th Centuries”, Rome, 2005, Carbonneau, Robert.

11. Anniversaries One hundred years of Passionist presence in Brazil. The year 2011 was the year of the anniversary of 100 years of Passionist presence in Brazil. In fact the first Passionists who arrived in Brasil on December 11, 2011 came from three Italian religious Provinces (DOL, PIET, PRES) and one from the province of Argentina (CONC): a challenge for solidarity in personnel and the inculturation in religious communities and with the people. The immediately understood that their involvement in the social situation was to be a part of their evangelization. In addition to the typical Passionist ministries of preaching missions and retreats, hearing Confessions, offering spiritual direction, etc., they had a clear “sense of Church” concerning care for the immigrants, opening medical clinics and centers for social welfare. The apostolic ministry to the laity began with the Confraternity of the Passion from which the Passionist Lay Movement developed. Among the various initiatives planned by the Province for this centenary year was a Spirituality Congress that took place in the Retreat of Ponta Grossa during 6 -11 September. Approximately 120 persons participated in this Congress, both laity as well as religious. The overall theme of the Congress was: “Compassion in Passionist Discipleship”. Fr. José Luis Quintero (SANG) gave two presentations entitled: “Compassion and Spirituality” and “Compassion and Formation”. The celebration of anniversaries, if well organized, can be moments of formation, prayer and fellowship for both our religious and the laity.

The Mission Of Vanimo, Papua New Guinea, Celebrates 50 Years of Passionist Presence. The religious of the SPIR Province of Australia recently celebrated 50 years of Passionist presence and mission in Vanimo, Papua New Guinea. On 4 March, 1961, four Passionists, Frs. Gregory Kirby, Anselm Turner, Jeff Foale and Bro. Anthony Lawler arrived by boat from Lae to begin the Passionist mission in Vanimo. Many Passionists followed from Australia, New Zealand, America, England, the Philippines

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and Indonesia. They were joined by many other religious and also by many lay missionaries. Fr Joachim, SPIR Provincial Superior stated that we are the only congregation present in Vanimo and therefore we are responsible for the proclamation of the Good News in this place. Bishop Cesare stated: “the Passionists are part of the heartbeat of the Diocese.” I had the opportunity, on the occasion of the 2003 SPIR Chapter, to visit our community of Vanimo and also the forests of Papua New Guinea that can only be reached by the diocesan airplane which had four seats. It was one of the most memorable experiences of visiting our missions.

Centenary of The Death Of Blessed Bernard M. Silvestrelli. This year we will conclude the celebrations marking the centenary of the death of Blessed Bernard Mary Silvestrelli. He developed a strong interior life through assiduous meditation on Jesus Crucified, especially in the Eucharist. Prudent and paternal, he guided the Congregation of the Passion for almost 25 years as Superior General (1878-1907). Under his governance the Congregation continued to expand following the first great surge of growth during the mandate of Fr. Antonio Testa. He sent the first Italian Passionists to Belgium and to the British Isles and began the foundation of the Province of St. Paul of the Cross in the United States of America. Hence he justly deserves the title of “the second founder” of the Congregation. In particular, he dedicated himself to rebuilding the PIET Province of Italy after it had been suppressed by the government of the Piedmont region. He also administered the foundations in Spain and Mexico. In order to preserve and foster the growth of the charism of the Institute, he worked incessantly, writing about the history and the spirituality of the Institute. He died in Moricone (Rome) on 9 December 1911, which is celebrated as his feast day. He was beatified by Pope John Paul II on 16 October 1988.

This year 2012 also marks the 150th Anniversary of the death of St. Gabriel of the Sorrowful a young saint of our Congregation and the of Youth. He transformed the "ordinary" aspects of religious life in "extraordinary" ones through a profound union with God and devotion to Mary through the exercise of the virtues in carrying out their obligations. On the day of his death the Superior of the community wrote: “Everything he did was done with extraordinary, interior devotion and he lived the spiritual life in an extraordinary way. It can be said that he seemed to be

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imbued with virtue; he only knew how to live virtuously." The anniversary was celebrated with a series of events.

12. Sexual Abuse. In the Synod of 2010, we talked at great length about this very serious problem that has effected the Church in recent years. Our Congregation has been involved and at the last Synod and I presented our "polices" when dealing with these painful situations. Now I propose them again for further study, for any new developments and decisions if we feel this would be useful during the Chapter. Sexual abuse is a very serious problem that has affected the Church especially in the United States and in Ireland, but it may well extend to other countries where the Church is present. We join the Church and the world in deploring what has happened and we pray for the victims, placing ourselves in a position of assuming a great sense of responsibility and justice towards them. It's a great opportunity for conversion and purification for the Church and for increasing awareness of the problem on the part of all of us. For what happened and what might still happen in reference to any allegations, we particularly invite the Major Superiors of the Congregation to be vigilant and to follow established procedures for such cases that, besides being very serious sins before God and the Church, are crimes that are judged and sentenced with transparency in law offices and courts. This is not something that can in any way be underestimated or hidden with the intention of avoiding scandal or for other reasons. The competent authorities must immediately be informed in order to avoid a repetition of such serious crimes against human rights and the deleterious consequences that will dramatically affect the lives of the victims. Pope Benedict XVI in his letter to the Church of Ireland with humility and courage said that to overcome this painful wound, the Church must recognize before God and before others the serious sins committed against defenceless children. This consciousness, accompanied by sincere sorrow for the damage caused to the victims and their families, must engage in an effort to ensure the protection of young people in relation to such crimes. (No.1) To the and religious who abused the young he said: “You have to answer to God Almighty, as well as to the courts specifically established for this purpose”. (No. 7) This clearly indicates that, in the future, these crimes will be subject to ecclesiastical and civil court. “At the same time, the righteousness of God demands that we acknowledge our actions without hiding anything. Openly acknowledge your guilt, submit yourselves to the demands of justice, but do not despair of God's mercy."(No. 7)

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To the bishops and then to the major superiors he adds "establishing the truth of what has happened in the past, take all measures to prevent it happening again in the future and ensure that the principles of justice are fully respected, and above all, that the victims are respected and as many were offended by these massive crimes.”(5) “It is necessary to admit that serious errors of judgement were committed and that government failures occurred. All this has seriously undermined your credibility and effectiveness. I appreciate the efforts you are making to rectify the mistakes of the past and to ensure that they do not recur. ...Only decisive action and opposite, carried out with complete honesty and transparency will restore respect." (No. 11) In accordance to this policy of transparency, as early as 2002 in keeping with The Conference of Bishops of the United States, that had enacted the “Statutes for the protection and safety of children and young people”, our two religious Provinces of St. Paul of the Cross and Holy Cross began a critical study together in order to establish a policy on sexual misconduct. Such sexual policies, made with the help of experts and with the study of civil law regulations, also developed into a booklet of policies which were approved by the provincial councils and are available in two languages, English and Spanish. Point # 4 is at the heart of policies of the two provinces, together with procedures to be followed in the event of accusations: - investigate immediately all allegations of sexual misconduct made by its members, without being influenced by the likelihood of its truth; - provide compassionate care to victims of sexual misconduct attributed to its members. - fulfil all legal formalities required; - comply with the provisions of the safety policy; - cooperate with the politics of the dioceses in which the members reside; - assist the accused in an appropriate way in the process of rehabilitation and recovery. No. 5 prescribes that the rules will be revised periodically: the latest update was March of 2010. No. 6 stipulates that when you elect a new provincial superior he should be informed of such agreements. This was a way of addressing the problem and may help us all to understand the problem, to be vigilant and to intervene decisively if there is a need. But I want to end with words that the Pope addressed to young Roman Seminarians: "recently we had to note with great regret that priests have disfigured their Ministry ... instead of

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bringing people to a humanity maturity and be examples for them, through their abuse, they caused destruction for which we feel deep sorrow and regret. Because of all this the question may arise in many, perhaps even yourself, if it's good to be a . … Abuse, although deeply unpleasant, cannot discredit the priestly mission, which remains great and holy. Thank God, we are all aware of model priests, formed by their faith, who can testify that in this state celibate life can reach levels of genuine humanity, pure and mature. What happened, however, must make us more vigilant and careful to thoroughly question ourselves before God, in the journey to the priesthood, to understand whether this is His will for me. It is the responsibility of confessors and superiors to help you and guide you in this journey of discernment. It is an essential part of your journey to practice fundamental human virtues, keeping your eyes focused on God, manifested in Christ, and allow yourself, over and over, to be purified by Him.” This is an invitation to major superiors and formation personnel of our young people to discern the authenticity of vocations, their human and religious values and their psychological and emotional status. (The Synod of 2010)

B) SOLIDARITY IN ECONOMY AND PERSONNEL 13. The Office of Solidarity and Mission. In accordance with proposal No. 5 approved by the 2006 General Chapter the Office of Solidarity and Mission was established. The Director and coordinator of this office is Fr. Jesús María Aristín (CORI). During different periods Frs. Giuliano Bonelli (PRAES) and Vital Otshudialokoka (SALV) and a volunteer of the lay Passionist family, Nicolò Franco collaborated with him. The Office is located in Rome at Sts. John and Paul. In order for the Secretariat for Solidarity and Mission to accomplish its goals as recommended by the last General Chapter it prioritized formation and awareness for our communities and religious, directing 24 seminars and workshops on the theme of Justice, peace and integrity of creation (JPIC), in the various countries where the Congregation is present. It placed a great deal of importance on distributing educational materials and documents which was also circulated through DVDs and books to our communities and religious. In collaboration with the International Commission on Solidarity it developed joint campaigns for human rights and peace. It established the following days for prayer and celebration in all our communities throughout the world: 1.16 October: World Food Day.

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2. December 10: Human Rights Day. 3. 30 January: Martyrs' day of non-violence. On January 1 the whole Church celebrates the World Day of Peace. But the entire month of January is dedicated to peace with many initiatives such as the anniversary of Gandhi's death as a way in which the Beatitude of the peace makers to whom Jesus referred in the Gospel can be promoted. 4. March 22: World Water Day. In an effort to globalize solidarity, the Secretariat promoted the creation of regional offices of JPIC. Although the goal of having a JPIC director in all the Province and Vicariates was not achieved, hopefully we can do so in the next six years. The Office has also sought to coordinate activities with Passionists International, which is our presence at the UN with a presence at the FAO, in conjunction with about twenty other religious congregations. At the same time, the Secretariat participated in meetings of the Union of Superiors General (USG-UISG) working in coordination with the promoters of Justice and Peace of other congregations. Works and projects have been approved and supported financially. Through the Secretariat for Solidarity and the Missions 91 projects were approved for our missionaries, with estimates of around one million Euros. All this great work was made possible thanks to the work done by Fr. Vital Otshudialokoka, Project Director and with the help of Nicolò Franco, a lay volunteer of the Passionist family that helps the Secretariat one day a week. The Secretariat for Solidarity and the Missions trusts that the new Foundation, "Passionist Solidarity" which was created by this Secretariat, will to help subsidize the many projects that originate in the Passionist missions throughout the world, with the gift of "5 per mille" offered by people of good will and the Passionist family.

14. Ten years of presence at the UN. Subsequent to the recommendation made at the Chapter of 2006: "Closely related, and in harmony with the purposes of the Passionist Mission our presence at the UN with Passionists International which is our NGO recognized by the United Nations, wants to be the voice of the voiceless. We know that in today's globalized world, we cannot work individually for the problems affecting the world. Conscious also that in major international settings such as the UN, FAO (Food and Agricultural Organization) in Rome, the WHO (World Health Organization) and in Geneva make decisions affecting all mankind, we as a Congregation, in collaboration with the Passionist Sisters of the Holy Cross and Passion of Our Lord Jesus Christ and the Daughters of Passion and of our Lady of Sorrows, we decided to

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be present and to commit ourselves to eliminate poverty: work in defense of the poor we consider to be part of our mission." In fact in addition to our missionary presence in those 66 Countries where our Passionist men and women religious live and evangelize, our presence at the United Nations was also needed in order to address the decisions and guidelines of “the powerful of the world” when committing sins against justice, peace and the integrity of creation. The consequences of these decisions are found and experienced in mission lands, in the hunger and thirst of so many people, especially the poorest and the weakest - children. There are two poles, one in the local area and one at the United Nations, with the single goal to make the earth more just and liveable and far from the danger of self-destruction. The current Magisterium of the Church continuously promotes values of social justice. It is true that the Passion of Jesus continues today in the lives of men and women and all creation. I am particularly grateful to Fr. Kevin Dance (SPIR) for 10 years of service at the United Nations as a representative of Passionists International, especially for the first few years of hard work to do what was necessary for recognition as an NGO. Thank you also to Fr. Jefferies Foale (SPIR), who was also a pioneer in this field, and to Sister Mary Anne Strain, Joanne Fahey, Timothy J. O'Brien who, with the assistance of the other members of the Board, worked effectively our Secretariat of Solidarity and the Missions. Fr. Kevin finished his tenure last March 2012: I thank him on behalf of the General Council and of the Congregation and I would also like to thank the SPIR Province in the person of the Provincial Superior Fr. Joachim Rego for allowing Kevin to do this work. The new representative, who has already started his work at the UN, is Fr. Francisco Murray (CONC). I thank his provincial superior, Fr. Juan Rosasco, here present, for allowing him to be available for this service. Fr. Francisco Murray over the past ten years has been a missionary in Indonesia and Viet Nam and is well acquainted with the issues related to our presence at the UN. In recent months, Fr. Kevin Dance remained in New York to facilitate the transition of Fr. Francisco into his new role. On June 3, 2012, on the occasion of the REG Chapter, the two Superiors General of the Passionist Congregations that participate with us in the UN, Mother Angelica Algorta and Mother Mª Aureliana Aguirre Rodríguez de Guzmán, met with the Superior General, Fr. Ottaviano D'Egidio to clarify

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certain interpretations of the rules of procedure for Passionists International.

15. Radical Ministerial situations. I will mention only a few of these, but you Capitulars can certainly add others to remind us that the charism of the Passion is alive and is demonstrated also in difficult and heroic situations. I wish to note the cases of Fr. Mario Bartolini (PIET), missionary in the Peruvian Amazon; and also Fr. Antonio Rodríguez (FAM), in El Salvador, who works with young people. I also remember the difficulties of our mission with the natives of Ingeniero Juarez Formosa in Argentina and the presence in Haiti of Fr. Richard Frechette (PAUL), a priest-doctor for children suffering from AIDS. But there are many other radical ministerial situations in the Congregation. I recall only the most recent ones such as in China, Viet Nam, Nigeria, Mozambique, Angola and many others where we minister as missionaries in a particular area.

16. The Office of the General Econome and Finances. I want to highlight the assiduous and effective work done, in an unassuming way, by Fr. Battista Ramponi, General Econome during these past six years, from the Chapter of 2006 to 2012. He wisely and prudently administered the funds of the Congregation and also did considerable work to improve the house of Sts. John and Paul. He maintained fraternal, respectful and professional relationships with the administrations of all the Provinces, Vice-provinces and Vicariates, collaborating when there was need, in conjunction with the Office of Solidarity and the Missions for the various needs of the Congregation, especially in countries most in need financially. I wish to thank him for his work for the Congregation and for the General Council for the community and house of Sts. John and Paul. I am sure he will give a proper and clear financial report which will include financial statements and the budget for the coming years. I want to single out only the improvement work done in this house so that we will have better use of the space and potential of this retreat located on the beautiful Celian hilltop, so loved even by the Founder who preferred it to other places in Rome that he had been offered. We Passionists we should always remember Pope Clement XIV who donated to St. Paul of the Cross the Retreat House for the clergy and the Basilica that rises above the House of Martyr-brothers Sts. John and Paul as if it were born from them.

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I want to highlight only the most important of improvements such as the restoration of the premises under the refectory now used as the Passion Library that began its existence mainly by transferring the deposit of books of the Stauros Library from Wezembeek-Oppem in Belgium. On behalf of the Council and of the whole Congregation I want to thank the GABR Province, specifically the Provincial Superior Fr. Frans Damen, for the gift of the books of the Stauros Foundation, of which Fr. Frans is the Secretary, and also for the significant financial contribution for the restoration of the premises and facilities of the library. We have almost completed the electronic cataloguing of the volumes for better use on the Web, but still there is much work to be done: the library is growing and will still receive more specific works on the Passion. I invite the Congregation to cooperate especially with sending specific works and, if possible, with financial support for the purchase and maintenance of books and works for the creation of the library of the Passion. Thank you Fr. Frans! I want to add other projects that were done for the House, specifically to bring it up to code, namely the heating-power plant. This project, as well as providing considerable savings in fuel consumption, helped to transform the former boiler room into a conference room. I also wish to note the former "Garbatella" area which had been a neglected for many years and used as storage space. It was transformed into a reception area for guests. The same was also done in the so-called Ex- CIPI area on the third floor which includes splendid panoramic views. This area was largely abandoned and rarely used because of its precarious condition. It now can be put to optimum use with various individual rooms and a large common room whose windows overlook the dome of the chapel of the Founder and the Palatine hill. We made a brave decision to allow a group of laypeople, the Lay Center, to use the ground floor and the third floor of the Curia wing. This is an association linked to the Catholic Theological Union of Chicago, where our religious Fr. Donald Senior is president and where he lives in our community. It was necessary to do some work in the spaces. The costs were shared between us and them: Fr. Battista will talk more specifically about this project. The rental contract was signed for three years then renewed for another three years. The contract with the Lay Center also has ecumenical and inter-faith dimensions. It can accommodate a maximum of about 20 young people who attend the universities of Rome. We have attended conferences and seminars organized by them and we headed a few religious celebrations

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and prayed together with them especially during Holy Week. The relationship with them is good: they are respectful and not intrusive.

Finances and Solidarity and Poverty Our commitment in the area of finances and solidarity reminds us of the meeting of the rich young man with Jesus: "Good master, what must I do to inherit eternal life?" and Jesus proposes: "If you wish to be perfect, go, sell what you have and give it to the poor, and you will have treasure in heaven; then come, follow me". (Mt. 19:21-22) It is a proposal that Jesus also makes to us and it is in this spirit that we must relate to the goods and the use of these goods both of the community and personally. Jesus asks "everything", as if the link with the possession of money and goods were a strong headwind, impetuous that drives us away from eternal life. Jesus offers an exchange of gifts: the gift of the "worldly goods" in exchange for the "treasure of eternal life". One of the objectives of our journey as Congregation in recent years was the discernment that we are doing through the Restructuring process in order to study the best possible ways for the sharing of assets. But while we were waiting to find more secure solutions that are in keeping with solidarity in the use of resources, we were not inert. I wish to recall with appreciation and gratitude the generosity of some provinces who have freely donated considerable sums to the solidarity fund, as well as the generous participation of some monasteries of Passionist Nuns to increase the Fund. I want to acknowledge the extraordinary Passionist response to the plight of the people of Haiti following the earthquake of 12 January 2010 and the hospital for children where our Passionist priest and physician, Fr. Richard Frechette (PAUL) was working. So too I wish to recall the positive response of the Provinces, Vice- provinces and Vicariates and communities to the recent contributions for Solidarity as determined by the last Synod of 2010 with a 2% tax on the total revenue each year, as well as a contribution of 7% to be calculated based on sales of property such as land or houses.

Proposals for the solidarity fund. At the same Synod of 2010 the Commission for finances presented two proposals to the Synod to increase the solidarity fund which financially supports the poorer areas of the Congregation regarding the mission, formation and structures:

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A) An annual 2% contribution from gross income. The first proposal determined that the Provinces, Vice-Provinces and Vicariates shall contribute to the Solidarity Fund 2% of the gross income from their administration (from the Province or the communities). Therefore the contribution should be applied to gross revenue and is administered by the Economes of the provinces, Vice-provinces and Vicariates which is administered by local economes of the various houses and communities. B) A 7% Contribution from the sale of properties. This other proposal stated that all of these administrations shall contribute 7% of what they realize from the alienation of properties (buildings and land) to the Solidarity Fund. The two proposals (A and B) were approved respectively with 50 votes in favour of the first, and with 49 votes in favour of the second with one abstention. The two proposals concerning the 2% and 7% contributions as stated above went into effect on 1 January 2011. I don't want to forget that if the Congregation, the Passionist nuns and others were generous, God would give them the prize of eternal life. And in accordance with the rules that we established in dialog with the General Council, they responded just as generously to various requests for help from the Congregation by giving considerable sums through the General Econome's Office and the Office of Mission and Solidarity. Perhaps it would be good to better understand the various stages of the path that financial contributions take that are donated by the Congregation: Stage 1) Presentation of the project to be financed by the Office of Solidarity; Stage 2) Discernment of the project to be financed; Stage 3) If the discernment is positive, the contribution is allotted; Stage 4) Commencement of the work or the use of funds received; Stage 5) Verification of works executed or if there were not works to be done, but aid donated to other needs, and how the contribution received was used. This final assessment must be supported, for transparency, by specific documents which ensure that the contributions received were used for the purposes for which they were sent. I remind those who get such contributions to complete documentation in order to reassure those who gave generous contributions to the Solidarity fund and the General Econome's Office and the Office of Solidarity who are responsible before God and the Congregation itself.

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I want to raise two issues related to the sector of finances. The first is the responsibility of every religious concerning community and personal use of money; the other is the safety of the funds of the Congregation. We all know the importance that St. Paul of the Cross placed on poverty: "Poverty is the standard under which the whole Congregation fights." (Const.No.14) and also as is stated in the Constitutions at No.11. "By renouncing the free disposition of our goods, we place ourselves, our talents, our work, and our achievements at the service of the community and its mission.” and also at No.170: "The chief source of our economic support is the unremitting labour of all our religious.”

The contribution of the religious to general finances. In canonical and pastoral visits made by the Superior General and the General Consultors, quite often in the financial registries we came across entries that show only expenditures and no entries relating to the work of the religious. The entries are only those of works or contributions received or by the mother Province or from governing organizations or from the Congregation. Jesus in the Gospel emphasizes and praises the widow who offers a small contribution of "two pennies" to the Treasury of the temple: “I tell you truly, this poor widow put in more than all the rest; for those others (the rich man who gave great sums of money to the Treasury) have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.” (Lk.21:1-4) This reminds us the “all” in the teaching of Jesus in his encounter with the rich young man. I think that the problem of the contribution of all the religious, large or small, according to the situations and the places where they live, needs to be addressed and clarified through appropriate catechesis and reference to the Rule. We are all part of the religious family and we all have to contribute to the common good and to the sharing of assets; "placing everything in common" of the first Christian communities is a strong testimony to sharing and belonging. We also note that some religious remember the rights that they have from the community, but they forget their duties towards the community. May it not be so among us!

17. Another issue to keep in mind is the monthly use of money for the religious. This is an area to which the Provinces, Vice-provinces and Vicariates and the community must pay greater attention. I suggest that the next General Government, bearing in mind the different situations of developing countries, give general guidelines and

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directives in this area because the customs or the norms of some Provinces or Vicariates are very perplexing. So too I want to remind us that the use of credit cards should not lessen the value of the vow of poverty. Additionally I want us to remember that among us there has always existed a ban on personal bank accounts, except with the consent of the Superiors, who may authorize such for special reasons. However, if permission were given to open a personal account it must be opened in such way and entitled such that the property of the Congregation contained in the account is safeguarded.

18. Safety of funds. A very significant problem in the area of Finances is the safety of the financial Funds of the Provinces, Vice-provinces and Vicariates, the communities and the Congregation. Unfortunately, during the past several years, both quite recently and in the distant past, there have been situations and the decisions of Economes and Provincial Superiors that have caused the loss of large sums of money, sometimes all of the cash assets of the Provinces. This has happened in at least five entities – as far as I am aware. The first example -- I remember it very well -- happened when I was a seminarian at Nettuno in 1951. A "swindler" deceived the PRAES Provincial into thinking he would receive a significant return on monies that he would lend him. The Provincial presented him all the patrimony of the Province – a truly large sum of money. After receiving the cash the "swindler" disappeared. The Superior General, Fr. Malcolm Lavelle and Council intervened, removed the Provincial and the Provincial Council and after an extraordinary visit to the Province by the Procurator, Fr. Alfred Wilson (IOS), he appointed a new provincial Council. I fondly remember Fr. Alfred Wilson. I recall his cheerfulness and also that he wrote a biography of Blessed Dominic. He is now buried in the cemetery of our house of Minsteracres and when I go there I always go to greet and say a prayer for him. The "scam" against the PRAES Province in 1951, and the others that have followed in other provinces, two over the past 15 years, with unbelievable financial losses, occurred because there were no "safeguards" or "technical" barriers for the use of money by the Provincial Econome or Provincial Superior.

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In fact, even now bank accounts, investments, securities etc. are handled in practice, with a lot of personal discretion by the Provincial Econome, by the institution, and by local economes for the communities. We studied a norm which limits the autonomy and discretion of Economes, without limiting their operational capacity for ordinary administration, but which allows for the safeguarding of most of the institution's financial resources and that of the communities. This rule entails formal agreements with banking institutions which restrict the use of financial resources and access to them by the Treasurer of the institution and local Economes (deposits, investment trusts, stocks and more). The result of this study, done with the help of banking experts, has become a proposal for this General Chapter.

19. Patents and registrations. For some time we discussed in the General Council, the need to register with the competent authorities, our "Sign" and the "name" of our Congregation as a property, to maintain our rights as an Institution and the Passionist Sign and name. For two or three years there has been an internet site that appears to be of Hungarian origin, that contains information about our Congregation with liturgies including 'fake' Passionist religious, liturgical vestments, with large Passionist Signs and with many of our in iconography which appears in the chapels where they celebrate and carry out rites. We did some research, but we do not know who might be behind this site. As a precaution we sought the opinion of some experts and we decided to safeguard our Sign and the name of the Congregation in Europe. Unfortunately, it is necessary to do so in the various parts of the world where we are located, if we think that there is some danger, because the subject of the "patent" can be done by regions. The General Consultor for this issue was Fr. Luis Alberto. He can offer more information. After our registration of the Sign and the name of the Congregation we managed to close the problematic site of the "fake" Passionists using this legal tool. We thus managed to eliminate the references of the same and in the future to be able to use a legal instrument to prevent such abuses. Below is the text of the technical data of the registration. Publicación de marca en la Unión Europea Nº: 10765311 “CONGREGATIO PASSIONIS JESU CHRISTI PASIONISTAS - PASSIONISTI – PA S S I ONI S TS ” a nombre de CASA GENERALIZIA DELLA CONGREGAZIONE DEI CHIERICI SCALZI DELLA SS. MA CROCE E PASSIONE DI N.S. GESÙ CRISTO, DETTI COMUNEMENTE PASSIONISTI. PUBLICACIÓN DE SOLICITUD DE MARCA EN LA UNIÓN EUROPEA

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Nº: 9717059 SIGNO: JESU XPI PASSIO (figurativa) CLASES: 16, 35 & 41 INTERNACIONAL TITULAR: CASA GENERALIZIA DELLA CONGREGAZIONE DEI PASSIONISTI

20. "Mission our Lady of Lavang" in Viet Nam. I would also like to include some information about the mission in Viet Nam that is also under the jurisdiction of the General Council. Following are some excerpts of a letter that I wrote last 8 August to Fr. Jefferies Foale, Superior of the mission. "Dear Fr. Jeff, during these days, before I received your letter of August 1, 2012, I was reviewing some documentation of our mission in Viet Nam, and I came upon the letter you wrote me on 1 April 2011, where you speak about your great joy at the profession that took place about a month before, of the two brothers Thomas and Peter Thanh Truc, Vietnamese, along with three new Chinese Passionist religious. You wrote that it was truly a "Passionist" ceremony that took place in Adelaide in Australia that it was well attended with great participation. Then you talked about the enthusiastic welcome received by the two young religious on your arrival in Viet Nam. I remember with pleasure and appreciation the work we did together in the General Council from 2000 to 2006 and the Foundation in Viet Nam which, as you wrote in your letter of 1 August, in September of this year 2012 we will mark seven years. As the first Superior of the Mission you have been in the midst of the difficulties which, at the beginning of the "implantatio Congregationis" in Viet Nam seemed to be numerous. And as a name for the mission you chose “Our Lady of Lavang”, a title of the Virgin Mary to whom the Vietnamese are very devoted. This is a work which the Lord has blessed with the gift of vocations together with some young people who are now professed Passionists. This undertaking is carried out in close collaboration with the General Council and the other two religious of the Community, Fr. Thomas Anamattathil (THOM) and Fr. Francisco Murray (CONC) and, above all at the beginning with the precious collaboration of the lay consecrated Passionist Miss Theresa S. Luu. As replacements for Fr. Francisco Murray who was asked to work in the United Nations in New York, Fr. Augustine Kim of the MACOR Province and later Fr. Orven Obispo of the PASS Province of the

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Philippines arrived. This is a wonderful venture, but one that required attention and hard work right from the start and this brought you often to the United States where you were able to work to find funding for the Mission in Viet Nam by preaching mission days. Therefore the whole Congregation and I personally and the General Council cannot but thank you for the wonderful work that you have done for the foundation of our presence in Viet Nam in which you still continue to work, in a land which is Passionist by nature because of all the sufferings that it has endured during its history. I would hereby like to thank the religious who during these seven years of the life of the Congregation in Viet Nam have offered their missionary energy and zeal. I would also like to thank the provinces that have allowed them to be available for this ministry. To the young religious in formation, the students and aspirants this is an invitation to look forward with joy for having "chosen the better part" and for persevering in the gift of your own life to the Lord. God will reciprocate by giving them "a hundred fold" more than what they have given. (Mk.4:24)

21. The four communities under the jurisdiction of the General Council: the Generalate of Sts. John and Paul, Rome; Bethany in the Holy Land; St. Joseph’s on Monte Argentario and Highgate, London. The Community at Sts. John and Paul Another house and community under the jurisdiction of the General Council, since the time of the Founder, has been the retreat of Sts. John and Paul. In addition to being the Generalate and headquarters for the entire Congregation, there is intense apostolic activity with the "Retreat House for the clergy", religious services in the Basilica that is engaged in a particular pastoral of marriage preparation and celebration. The Basilica also offers particular “Passionist” ministries through spirituality programs, hospitality and spiritual direction. The community is engaged on a daily basis with spiritual assistance to neighboring religious communities. Some of the religious minister in the offices of the Holy See and others work with the local church. The House is also home to those religious in initial formation and education and religious of the Congregation who wish to do advanced university studies. For many years the community has enjoyed the highly valued collaboration of the Daughters of the Passion and of the Sorrowful Virgin (Mexico). All religious residing at Sts. John and Paul form one single community composed as follows:

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- The General, his Council and officials of the Curia numbering about 18 religious some of whom render services also to the community. - The core community consists of 17-20 people, while the university students annually number 9 to 15 religious. The students engaged in initial formation in preparation for the priesthood attend the Pontifical universities of the city. Their number varies every year from 10 to 15 students. Therefore, the community during these years has been composed of about 50-60 religious. Often this number increases due to other Passionist religious who visit Rome or the community for various reasons. It's always a joy to welcome them. One of the characteristics of the community is their willingness to welcome our confreres from all over the world. On this note I want to thank the Superior Fr. Mirek and all religious of the community who strive to welcome and accommodate our many visitors. I also wish to note the service offered through our Library, which currently is in need of computerization and networking with other libraries. So, too the work of the General Archives which offer service that is updated and punctual.

Bethany. Since June 2004 the Passionist Community and House of Bethany is directly dependent on the General Curia and therefore is a Passionist community composed of men from different geographical and cultural areas. It is a community that lives in the particular political, social and ecclesial context of the State of Israel. 1. While we continue to study what kind of presence the community can achieve and what service it can offer to the Congregation, we are convinced that the possibilities offered by places of Salvation are unique for growing in a deeper appreciation for the spirituality of the Passion and biblical formation. The community, as it has already done in the past, can contribute to the ongoing formation of the clergy with specific courses. In addition, Bethany is a privileged place to live and reflect on peace, reconciliation and dialog between different religions. 2. The house of Bethany, which is located on the Mount of Olives near Jerusalem and the places of the Passion and Resurrection of Jesus, has many possibilities that the Congregation should not to lose and which should courageously developed in the best possible ways, on spiritual, cultural and human levels. 3. Currently the community is composed of four Passionist Religious from Colombia, Spain, the Philippines and Italy and a Brazilian priest who is doing biblical studies. Fr. Pol Plaza, has been the Superior of the

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community for the last four years. He will attend General Chapter and then return to the PASS Province. I want to thank him for his service that he carried out with dedication and serenity. 4. Current Community ministries: - It offers its service to the local church, including pastoral service to the Christian Filipino community in Israel, nearby religious communities through the celebration of the Eucharist and the preaching of retreats, and leading groups of pilgrims. - It is particularly attentive to offering hospitality to our Passionist religious, to the Passionist Family, and anyone, priests, religious and laity, who wish to have an experience of the Holy Land. - It strives to promote an atmosphere of reconciliation and interreligious and ecumenical dialog.

The Retreat of St. Joseph on Monte Argentario. Another house that is under the jurisdiction of the General Council is the Retreat of St. Joseph on Monte Argentario, the Congregation's first Novitiate. The Superior there is Fr. José Orbegozo assisted by Sabrina Giannitrapani, a consecrated lay Passionist. Currently the main ministry done there is retreats. It is also a point of reference throughout the year for many Passionist religious and laity who want to spend periods or days of retreat and solitude there. Two religious have prepared a proposal to the Chapter to use the retreat for periods of Passionist religious formation. The Chapter will consider this proposal.

Highgate, London. This is our retreat and parish in London (IOS). Since October of 2008 following dialogue and an agreement between the Province of St. Joseph, to whom the House and Highgate community belong, this has become an international community under the jurisdiction of the General Council. This is result of difficulties the IOS Province was experiencing with the Diocese of Westminster in reference to the urban development plan of a parcel of land that the Province owns and which is annexed to the retreat and Church. Cardinal Cormac O'Connor who in 2008 was still Archbishop of Westminster approved this decision. Therefore Fr. Patrick Fitzgerald (PATR) was appointed as pastor and Fr. Ray Brain (SPIR) as associate pastor. I would like to thank the provinces of St. Patrick and of the Holy Spirit for their generous response and for making these religious available for this mission. Fr. Denis Travers, First General Consultor, in addition to

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being a consultant for Highgate was even the "ad Interim" Superior of the House. For over a year the superior of the community has been Fr. Ray Brain. Over the years we have worked together in harmony, the IOS Province and the General Council, through various meetings between us and industry professionals to prepare a development plan. Lately there have arisen various problems and difficulties, but in the coming months the situation should resolve concerning the local residents and also the local authorities. The General Council believes that it is important to maintain our presence in London as the basis for a new evangelization of modern Europe and the wider world of English language and culture.

C) SPIRITUAL EVENTS In his report to the Chapter the General Postulator of the Congregation has provided a detailed description of the causes and processes in place and their status. Here I only want to mention several grace-filled that have involved the Congregation during these past six years.

22. The canonization of St. Charles Houben. A special event was the canonization of St. Charles of Mount Argus (Houben) that took place in Rome in St. Peter's Square on June 3, 2007. Besides involving the provinces of PATR and SPE, it was also an occasion to remind the Congregation and the Church that holiness is possible in the ordinariness of life and our ministries and that these are the fruit of an awareness of the constant presence of God and an intimate union with Him. It was said of St. Charles that he was a masterpiece of the wisdom of God; a true son of the Passion who took advantage of every opportunity to bring to the poor and the sick the message of the Cross, always ready to visit them and comfort them in Dublin hospitals and homes. A true example! I want to highlight the good work of the Postulator General, Fr. Giovanni Zubiani, assisted by Vicepostulators of the two provinces, Fr. Joachim Van der Heijden (SPE) and Fr. Francis Keevins (PATR). At the recent SPE Chapter in April 2012, we had an opportunity, together with all members of the Chapter, to visit the Saint’s house in Munstergeleen, in Holland, where he was born on December 11, 1821. It was transformed into a chapel and has became a strong spiritual centre and a memorial for both the religious and the Laity of the Passionist family. Currently, the SPE Province is overseeing the restoration of this site that speaks to us through its beams that look like crosses and sanctify this building that is very popular with the ordinary faithful who come from various areas individually and in small groups or on pilgrimage. 64 REPORT ON THE STATE OF THE CONGREGATION – II PART

23. Bl. John Henry Newman and Bl. Dominic Barberi, Apostle of Ecumenism. The beatification of John Henry Newman by Benedict XVI in Birmingham, England, on September 19, 2010 was an opportunity for our Congregation to thank the Lord who chose a Passionist priest, Blessed Dominic Barberi, to be an instrument of his grace to accept the Confession of Faith of Newman. In fact, when Newman felt ready to take the big step to enter the Catholic Church he turned to the Passionist religious who he had admired as a man of God "simple and attractive, but also piercing". And Dominic responded to his recall. In his work “Apologia” Newman described how Dominic arrived at Littlemore in a soaking rain and how, while the religious sat in front of the fireplace, he knelt before him and asked to be received into the Catholic Church. It was the night of 9 October 1845. The beatification of Newman was an opportunity for our Congregation to rediscover the figure of our Blessed Dominic Barberi with various initiatives, such as that of the academic Chair Gloria Crucis which on 12 November 2010, in Lateran Pontifical University, organized a seminar on the relationship between Newman and Blessed Dominic Barberi. The General Council appointed a Special Commission to prepare the publication of the writings of blessed Dominic. A recommendation will also be presented to the Chapter concerning the Church and Parish where the relics of Bl. Dominic are preserved in Sutton, near Liverpool, England.

24. The cause for Beatification of Fr. Theodore Foley. The last General Chapter, October 2006, approved proposal No. 7 for the continuation of the cause for beatification-canonization of Fr. Theodore Foley, Superior General of the Congregation who died in Rome on October 9, 1974. On May 3, 2007, the Cardinal Vicar of Rome, Camillo Ruini issued the edict by which all are invited to communicate or submit to the Diocesan Tribunal of the Vicariate of Rome, any news items, writings, testimonies, etc. to verify the reputation of Holiness of the .

25. Fr. Candido Amantini. On March 21, 2012 the mortal remains of the Servant of God, Fr. Candido Amantini, Passionist priest of our community of the Scala Santa, Rome, were reburied in the chapel of the Crucifix of the Shrine of the Scala Santa in St. John Lateran Piazza, where Fr. Candido ministered until his death on 22 September 1992. The apostolate that he did for over thirty years was that of spiritual direction, confessions and, above all, of the exorcisms that brought him to the point of exhaustion. He showed great charity and patience towards people in need who called upon his priestly ministry. Recently the canonical processes was begun to verify the heroicity of his life.

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Deaths of noteworthy religious since the last chapter (2006-2012) We have already mentioned some of these in previous Synods or issues of the PIB, therefore at this time I want to only offer a brief reference so that we may loving remember them during this Chapter. I would like to begin with our Bishops died during this six-year period. 26. Bishop Mauro Pereira Bastos (VICT-DOL) died at age of 51 in Brazil near the city of Belo Horizonte, in a tragic car accident on September 14, 2006, the day of the Feast of the Exaltation of the Cross, about one month before the General Chapter of 2006. We remembered him during that Chapter, but I want to remember him once again for his commitment to pastoral ministry, his attention to the poor and the charism of the word, with his Episcopal motto: "Through the Cross to the light! ..." 27. Bishop José Ramón Santos Iztueta (CORI) died on 27 August 2007 due to an illness that he contracted while replacing the pastor of a parish within the Amazon rainforest of Peru. We met with him and with the General Council in Peru in February 2007. During this visit we had the opportunity to become familiar with the three Dioceses that were served pastorally by three other Passionist Bishops. I was with him in the General Council from 1982 to 1988. I recall his humanity and joy as we worked together. There was nothing impossible for him. As bishop of Moyobamba he visited all of the inner regions, as well as the smaller villages near and far. 28. Bishop Paul M. Boyle (CRUC) died on January 10, 2008. I recall his dedicated commitment to the service of the Congregation as Superior General from 1976 to 1988 and his strong sense of belonging. Especially noteworthy was guidance and direction of the General Chapter of 1982 during which, in the light of Vatican II and charism of the Passion, our current Constitutions were formulated, characterized by profound humanity and prophetic insight. He was characterized by a strong sense and belief of being "cum ecclesia" both as Provincial Superior of the Province of the Holy Cross (CRUC), 1968-1976, as Superior General and Bishop of Mandeville, Jamaica. I had the opportunity to be General Consultor during the 6 years of his second term as Superior General, (1982-1988) together with the other general Consultors Bishop Santos Iztueta, mentioned above, and Bishops Norbert Dorsey and William Kenney who I also want to fraternally greet. 29. Bishop Venancio C. Orbe Uriarte, (RES-CORI) Bishop emeritus of Moyobamba, died on July 18, 2008 in our community of San Isidro in Lima. He ministered in the Prelature of Moyobamba in the Peruvian Amazon.

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30. I also wish to remember Archbishop Piergiorgio Nesti, (CORM) who died on 13 December 2009 in Rome, where, for more than 10 years, he served the Church as Secretary of the Congregation for Religious. He came to our community here at Sts. John and Paul especially for celebrations of our Saints, in particular that of the Founder when he liked to celebrate the evening liturgy of the Transitus. We ask their protection for the Chapter and the Congregation.

Some brief reflections on our deceased religious. 31. Fr. Paulino Alonso (FAM). Paulino was sent to Rome in 1951 and did various ministries at the Generalate of the SS. Giovanni e Paolo: in 1953 General archivist and in 1958 a member of the newly created Historical Commission. He was a translator at General Chapters and Synods and retreat preacher. He devoted himself to the study of our history and Passionist spirituality. We are grateful for his service to the Congregation and to the witness he gave us, even when his health situation became serious and incurable. He died on May 19, 2007. In the homily at his funeral Fr. Fabiano Giorgini said among other things: "His life ended like the oil in a lamp that is silently consumed, without any particular struggle and with confident abandonment to God's will." 32. Fr. Fabiano Giorgini (PIET). A graduate in Church History he served his province and the Congregation as Provincial Consultor and Provincial Vicar General. But the most unique aspect of his life was his historical research and studies on Passionist spirituality concurrent with his presence on Capitular Commissions and participation at the General Chapters and Synods of the Congregation during the period of the great Post-Conciliar unrest. He was the president of the Historical Commission composed of Fr. Enrico Zoffoli and Fr. Paulino Alonso. He supported the initiative of the series "Historical Research and Passionist Spirituality", publications that have contributed to the formation of many young people and to helping to make Passionist spirituality better understood. He also published many other works. An activity to which he gave a lot of attention and care was assistance for updating the Cloistered Passionist Nuns and the other various branches of women religious of the Passionist Congregation. He lived a very intense life of great activity that did not diminish even during his final years as a spiritual guide or as a scholar. He was tenaciously working to complete the History of the Congregation.

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33. Fr. Austin Smith (IOS). Let me share some personal memories of Fr. Austin. The last time I met him was at the Provincial Chapter of IOS in 2005 when Fr. Nicholas Postlethwaite, then provincial, went with me to visit him in Liverpool. I remember how festively the table was prepared and the joyful spirit of the meeting and how he prepared himself to greet us. He gave me a drawing of the expressive face of the Founder, which I still have, painted by a young man. I remember his humanity and the evangelical lens through which he read events. He always reminisced with gratitude, as Fr. Nicholas wrote in the biographical sketch that appears in the last PIB N° 28, referring to his philosophical studies at the Angelicum University while he lived in this community of the Sts. John and Paul and where he cultivated friendships with his Passionist brothers. The Spirit that blew through the Church with the beginning of Vatican Council II opened new hope for him which he tried to share as a delegate to the General Chapter of 1982, when he worked on the daft of the Constitutions. He fought for No. 72 of the Constitutions which then inspired his future ministry in the Toxteth quarter of Liverpool: “In a spirit of faith and brotherly love, we seek to discern the signs of the times, following the example of Saint Paul of the Cross, who saw "the name of Jesus written on the foreheads of the poor." Guided by the teaching of the Church and our own consecration to the Passion of Christ, we strive to make our lives and apostolate an authentic and credible witness on behalf of justice and human dignity. Accordingly, our life-style must stand out as a prophetic condemnation of the injustices among which we live; it should be a continual witness against the abuses of a consumer society. The hardships entailed by such an attitude demand that we embrace the Cross in a spirit of faithfulness to our mission.” (Const. Number 72) The following words of Fr. Smith sum up what became for him a Mission to which he was totally dedicated throughout his Passionist life: "Liverpool did not offer me a new form of ministry. Rather I was offered a new beginning to understand the radical gospel of Jesus of Nazareth." At a recent gathering of friends to remember Austin, one of them spoke quite simply and said: “Austin was entirely faithful to the end in the depth of his faith in the death of Jesus.” May the vision of Fr. Austin and his questions continue to inspire and enlighten all of us during this Chapter. Amen. I wish to remember all the deceased of the Congregation and the Passionist family who have died during these six years 2006-2012.

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D) COMMISSIONS AND EVENTS Chapter Commissions. The General Chapter is the key event around which all our hopes and plans of the past six years were designed and which is now coming to its completion or at least to its evaluation. Additionally, the process of Restructuring that was begun at the Synod of 2004 will be evaluated in order to plan for the future and to make, as far as possible, shared decisions that may be able to concretize and make effective the process itself. For that reason, several people and committees appointed by the General Council were involved in its organization, in order to prepare the Chapter event that involves all aspects of Passionist life and the mission of the Congregation and to fulfill its tasks as prescribed by the Constitutions and the historical moment in which we are living. This present moment already contains future elements. 34. The Chapter Preparatory Commission. Members: Frs. Giuseppe Martinelli (CORM), President; Alex Steinmiller (CRUC); Peter Dong-Ho Shin (MACOR) and Vital Otshudialokoka (SALV) Secretary. At the heart of the planning and organization process of the Chapter, which we will experience in the following days of the Chapter, was the work of the Preparatory Commission which worked in close collaboration with the General Council, with the facilitator and the Moderator of the Chapter. The Commission had to re-examine the entire development of the process of Restructuring in the Congregation and study the tasks which were given by the Chapter and by our Constitutions and legislation. Accordingly we established the most appropriate stages or phases of the work of the Chapter so that the Capitulars could work in such a way as to attain the objectives that were proposed. For this purpose a General Plan was devised of topics to be addressed and the agenda with specific appointments of the Chapter. The Council, the Commission, the facilitator and moderator studied and discussed ways of harmonizing the days and of balancing the work of the Chapter for approximately thirty days, which include time for work, breaks, days off and times of prayer and spiritual inspiration. The Chapter was divided into 5 phases: 1) First phase: welcoming and socialization among the capitulars; 2) Listening to the reality of the Congregation, with reports and other useful material; 3) Response to the reality of the situation with discernment and decision making; 4) Discernment and election of General Government; 5) Completion of plans and programmes for the future. There are many challenges that lie ahead; but we trust in the Lord and in the positive collaboration of everyone, not only of the Chapter members,

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but also those who will collaborate in the various service areas because these, too, are a significant part of the good functioning of the Chapter. 35. The Logistics Commission. Members: Frs. Battista Ramponi (CORM), Mirosław Lesiecki (ASSUM), Miguel Ángel Villanueva (REG), Vito Patera (LAT), Giuseppe Pugliese (CORM), Bros. Marsianus Suparmo (REPAC) and Efraim Diakon Ambon (REPAC). The welcoming and housing of all the participants was entrusted to the Logistics Commission, in particular the coordination of arrivals and departures of the Chapter Members to and from the airport to Sts. John and Paul, the preparation of the places needed for the work of the Chapter, the provision of services needed for communication, in addition to the needs of the individual Members (computers, internet connections, laundry, stationery, information on the Generalate and the city). This Commission was also entrusted with the organization of visits and excursions programmed during the General Chapter. 36. Pre-chapter Commission for Communications. Members: Frs. Marco Pasquali (PIET), Moderator; Ramiro Ruiz Betancourt (Secretary General) and Massimo Granieri (LAT). So that during the course of the Chapter, the rest of the Congregation will be informed and updated about the activities of the same, it was necessary to identify and prepare a set of instruments (software and hardware) that could be used. This was introduced in the Preparatory Commission, so that, working months before the beginning of the Chapter, it could prepare what modern technology can offer, focusing their research especially in the field of digital communications (internet) and social media. It has been able to identify which tools to use to share some of the more specific moments of the Chapter and to discuss and to communicate with other users, our Religious and Lay Passionists. 37. Chapter Committee for communications. Members: Confr. Daniele Curci (DOL), moderator, Fr. Andrés Yamit Carillo (FID) and Fr. Christopher Akiatan (PASS). Today digital communications are vitally important for agility, efficiency and timeliness in order to arrive as quickly as possibly at providing real-time information anywhere in the world. We believe that these elements should be included in the information that we want to offer to keep our Congregation and the Passionist family informed about what happens in the General Chapter. Therefore, their task will be specifically to handle the parts of our Website “Passiochristi” which will be dedicated to informing the

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Congregation during the celebration of the Chapter, including: News, forum, blog, photos, video, communications, etc. This Commission was entrusted with the task to concretely carry out what was outlined by the previous Commission during the course of the Chapter. The Commission is formed by young religious from different geographic areas, such as Colombia, the Philippines, and Italy. This diversity will be not only a greater source of enrichment in terms of personal resources and capabilities, but also in terms of cultural openness and language coverage for all areas of the Congregation. 38. The Committee on juridical issues in preparation for the General Chapter. Members: Frs. Leonello Leidi (CORM), Moderator; Serafín Sánchez Pérez (SANG) and Vital Otshudialokoka (SALV), Secretary. This study group was entrusted with the task of studying the juridical and institutional issues of the Configurations as defined and approved by the Synod of 2008 which was celebrated in Mexico and confirmed again with a few changes at the Synod of Rome in 2010. The task of the Study Group was to ensure that the different situations and juridical issues that may arise during the process of Restructuring and with the new reality of the Configurations are in harmony with the norms of Canon law and do not conflict with the norms of our Congregation. In addition, the study group was to study other issues relating to new situations that the process is generating such as participation at the next Chapter and Synods, the possible inclusion of the Configurations in the General Regulations, how to include the laity in the General Regulations, the study of the General Government and the Executive Committee of the Configurations and other possible problems. The Commission does not propose solutions, but will give basic texts when requested and where necessary, to be submitted for discussion and evaluation by the General Chapter and its study groups so they can vote on them when appropriate, following any changes that the Chapter will eventually make. The Commission's report is part of the material posted to the folder. 39. The Trilateral Commissions. The task of these committees, formed by a religious appointed by the mother Province, by a religious chosen by the Vicariate and one by the General Council, is to examine the reality of the Vicariate and the reality of the province to which the Vicariate belongs, in order to propose a plan for their future. They will need to examine the different areas and needs in formation, the ability to carry out our mission

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and specific ways of developing the management and administration of the Vicariate in order for it to gradually arrive at financial independence. In a situation in which the Vicariate might not have sufficient financial resources, a financial plan for finances will need to be devised so that the mother Province will continue to support its former Vicariate. A feasibility study of separation of the Vicariate from the mother Province needs to be done because there are also legal implications that need to be addressed in light of No. 104 of the Constitutions which offers the possibility of becoming, through a union with other Vicariates, provinces or Vice-provinces. The Commission for juridical matters also examined various aspects of the possible separation of mother Provinces from their Vicariates and will suggest solutions that the Chapter will discuss and evaluate. The situations and realities of both Provinces and Vicariates have changed much in the last twenty years and therefore it is vital to examine the current reality in order to design a plan that addresses real needs and possibilities. 40. Group for liturgical needs of the Chapter. Members: Frs. Vito Patera (LAT) and Matteo Nonini (CORM) and students of the STIP; Pablo Gonzalo (CORI), Bro. Kurt Wernet (CRUC), Fr. Graziano Leonardo (LAT). The Liturgical Commission, which will prepare the liturgies of the Chapter, opted for a restricted and agile group. They worked in collaboration with the Chapter Preparatory Commission to study and plan the liturgical agenda for the Chapter and to plan the liturgical moments of the Chapter specifically to the Eucharist and prayer each day. It is their intent to prepare liturgies that are in keeping with what the Preparatory Commission proposed for the various days. They prepared a schema listing the time of the celebrations, morning or afternoon, which groups, by languages, by Configuration and with the whole Chapter Assembly and for feasts or for special occasions. In the celebrations languages and cultures will be treated with equal dignity alternating accordingly, especially those languages most spoken in the Congregation, while not forgetting those minority languages. The agenda and their collaboration with the Preparatory Commission suggested the choices so that the liturgies would be prayerful, reflective, contemplative, creative and spiritual and offer physical rest during days which will be intense and often tiring.

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41. “Passiochristi.org”: the new system for online communications. Finally after several months of planning on 10 May 2011 the new website of the Congregation was born!2 It is the fruit of a long period of preparation which has involved many people, first and foremost Fr. Clement Barron, General Consultor for Digital communications. The idea came from the General Council which created the Digital Communications Committee, composed of Frs. Marco Pasquali, Ramiro Ruiz Betancourt and Massimo Granieri. We would like to take this opportunity to thank Fr. Miguel Angel Villanueva, the original web master for the site and for all the work he has done over many years. The project is not limited to a restyling of what already existed, rather its goal was to move beyond this point: creating a Digital communications

2 Among the various functions that the site offers there are those that we already know and use from the preceding version of the Site: the publication of the News items of the Con- gregation as well as official documents. However, even in this area there are significant changes not only because of a new graphic design (look and feel), but also because of a new modality for the distribution of information (feed RSS, integration with Face book and Twitter) as well as the availability of new multimedia items (Media gallery). In order to address the previously mentioned needs, “Passiochristi.org” is offering some new ser- vices. First of all, a “personal, protected environment” is available (assessable via username and password that will be requested by the administrator of the system by click- ing on the tab “Contacts” at the bottom of the page.) Access to this space will not only be available to Passionist religious, but also to laity who are affiliated with our groups, and also those who are close to us, while always maintaining privacy. In this way one can choose whether or not to share the material by making it visible to everyone (shared mode) or visible only to a limited number of categories (Reserved mode). Above all, in order to provide a common space in which one can communicate in a reserved mode, a Social Network (in FB style) is available; however it will only be visible to registered users. Today, one of the most important means of communication is the Blog (an on-line diary) in which one can write and publish material, including multi-media, in which the “pages” are visible to everyone on the Web or, if desired, only to those who are registered on the site. Additionally, in order to provide a means for exchanging opinions and ideas about different topics and in different languages, a Forum space is available within which one can engage in interactive discussions in a reserved mode (only with registered users), as well as in a public mode, thus allowing for access to those outside the system (obviously this will depend on the topic). However, are also other new features! There are still some projects and services that are in the planning stages that will gradually be available, for example, the series “Studies in Passionist History and Spirituality” in digital format; a personalized address for your own blog (third level); the possibility of hosting a web page in our space (hosting); the possibility of configuring a personal blog with different topics, etc. The new “Passiochristi.org” site, precisely because it originated as a Communications System, requires everyone’s cooperation in order to grow and attain the scope for which it was created, i.e. to help us to be more of a family. Now we are asking each member of the Passionist Family to participate and collaborate not only by use of this service, but also to propose initiatives, new services and ways of interacting and sharing, i.e. any ideas that may improve the quality of our common life.

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system of the Passionists who help all our religious to remain in contact with each other, quickly, safely and efficiently. During various Canonical Visits to our communities scattered in various parts of the world, the General Council highlighted the need expressed by many to have a forum that would bring together Passionists in one space that was protected and customized, where they could interact together-although on a virtual level- and so exchange ideas, resources, visions and perspectives. All this in an environment that would guarantee privacy and intimacy, to freely enjoy being "with one another". Below we note the capabilities and technical potential that the site now offers. “Passiochristi.org” is now available for everyone – online! www.passiochristi.org

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CONCLUSION

Dear brothers of the Congregation and brothers and sisters of the Passionist Family, We are at the end of the six year period following the last General Chapter of 2006, and Nos. 126-127 of the Constitutions remind us: “The General Chapter meets to carry out its task of making laws and holding elections. It has to promote the faithfulness of the Congregation to the ideals of community and service of the Church. Its primary responsibilities, therefore, are as follows: to discern the workings of the Holy Spirit in the events of life, and thus to be a powerful force in the task of continual adaptation and renewal; to nourish the growth and development of the authentic Passionist spirit, so that it will be manifestly embodied in every member of the Congregation, no matter where he lives; to consider closely the state of the Congregation, and to clarify its common goals of community life and apostolic activity; to foster solidarity, and to maintain unity without insisting on uniformity; to evaluate how the General Government has operated, and the extent to which the planning of the previous Chapter and of the General Synods has been implemented.” This is the work that we have to do during the next approximately thirty days of the Chapter. And even if the Second Vatican Council seems to have happened a long time ago, this year the Church is marking the fiftieth anniversary of its opening. Our present day orientation and choices are rooted in that event because we are at the service of the Church and in deep harmony with its magisterium. Furthermore, as I noted in the Letter of Convocation of the General Chapter, a current event that is also drawing our attention and should be understood as a “sign” and “challenge” is the one that the Church will celebrate during this year, 2012. In fact, next October 11th, two days after the conclusion of the Chapter, the “Year of Faith” will begin, convoked by Benedict XVI with his apostolic letter entitled “Porta Fidei” (The Year of Faith). Additionally, on October 7th 2012, the day on which we will conclude the General Chapter, the Synod of Bishops will begin (7th to 28th October). Its theme will be: “The New Evangelization for the transmission of the Christian Faith”. These are two themes that should inspire us, two points of reference for our journey as a Congregation. They can be for us like the shining cloud that preceded the Israelites in the desert as they journeyed toward the Promised Land. These are two events that accompany us and assure us that we are not alone on this journey; rather we are part of the flow of life and grace of the

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Church. They call us to have deep faith and to creatively carry out the task of evangelization. By the “Door of Faith” we are reminded of the demand to rediscover the path of faith in order to highlight, ever more clearly, the joy and the enthusiasm of encountering Christ. From this perspective, this is an invitation to authentic and renewed conversion to the Lord, the only Saviour of the world. This rediscovery of our faith should not be understood in a generic sense or as something exclusively personal; rather it is communitarian and should also be reflected in the choices of this Chapter. “Faith works through love” (Gal 5: 6) is a new source of inspiration that changes human life. In this perspective the “solidarity” that we are trying to accomplish becomes a new way of relating to each other in faith to give greater vitality to our mission. The theme of the next Synod of Bishops on the “New Evangelization” is an opening for dialog in the Church itself and an invitation to open our hearts and eyes to the reality of the present world and to the potential for the present mode of evangelizing. And even if the New Evangelization is especially aimed at those who are alienated from the Church in the old world countries of Christianity, this phenomenon unfortunately exists in various degrees even in countries where the Good News was announced in recent centuries. Therefore, this is a challenge for the universal Church that involves everyone and those countries where we are present. This involves a presence of the Church – and of ourselves – which shouldn’t be one of mere acceptance and silence in the face of injustice, brought about by the phenomenon of globalization; rather it calls for defense of the weakest in our midst, for aiding the poor and hungry of the world, those emarginated by the system, whose number is ever increasing. At times one is under the impression that so much misery, in the face of inordinate privilege which helps generate these problems, is met with an ethical indifference. Jesus’ invitation that we become leaven which will ferment this world is something ever relevant; it tells us that we cannot live our mission without letting ourselves be “prophetically” involved in the world’s difficulties. The historical moment in which we are living with the celebration of this General Chapter is a propitious opportunity to give a sense of “newness” to our mission and to our mutual relationships which can become a vehicle and an instrument for new ways and new expressions of consecrated life. We can rediscover new enthusiasm and ideas through forming new families and new

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entities through the Configurations, and by the conviction that life, mission and the goods we possess are gifts to be shared. “Faith that becomes operative through charity” and “New Evangelization” seem to be responses to our research and a confirmation that the process that we have undertaken is headed in the right direction: Solidarity to render our capacity for evangelization more effective. In fact we are convinced that “Restructuring” to “promote solidarity” is not an in itself, but a means for carrying out our mission. It was for this purpose that our Congregation came into existence and for this reason God called us to this vocation: “St. Paul of the Cross gathered companions to live together and to proclaim the Gospel of Christ to all (Const. No.1); “a mission: to preach the Gospel of the Passion by our life” (Const. No.2). Therefore, even if the primary task of the Chapter, after eight years of this process and the mandate of the past Chapter and past Synods has as its objective to verify and eventually approve the process of Restructuring, it will certainly also be our task during the coming years to reflect upon and give directives for deepening the “sense” of our mission which was the reason for this process in the first place. And the Mission can be the theme of the next Synod in the dynamic of this process, something we will decide during this Chapter. It seems to me that this development is natural and life-giving. In responding to the questionnaire in preparation for the Synod of 2008 in Mexico, I remember what some religious wrote in reference to the mission of the Congregation. These responses to the questionnaire about mission showed us that there was clarity regarding the topic, even when it was expressed differently in diverse cultures and contexts. Some more traditional entities are taking their inspiration from the early religious of the Congregation, making itinerant preaching their primary ministry. Others, in keeping with this orientation, are focusing on a response that aims at leaving institutions and parishes altogether in order to serve the Church and society in a different way and more in keeping with their particular context. However what is evident is that in some contexts the Congregation is responding with ministries not typically ours because they are trying to respond to needs of the Church and individuals who are in a state of development. On their part this is a courageous option. Others are caring for parishes in areas that are near their communities, opting for apostolates that are a kind of “permanent mission” that also allow for community life. This is a sign of life and a courageous choice that some provinces have made through a process of conversion that focuses more on those injustices that impede people from living dignified lives. There is

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overwhelming proof that in many areas the poor and the needy are the priority of our communities. Now we may well ask ourselves: Is the Congregation, through the existence of these different approaches for carrying out our mission, also capable at the same time of being interconnected and unified in mission? How can these provinces/entities be helped to understand that they can both learn from the other parts of the Congregation and also help to improve them? What should be done “now” in the Congregation so that the mission can develop in the future? If the sense of community mission is relatively strong, then everything can be possible. In fact, our mission originated and is nourished through fraternal life in community, through prayer and contemplation. “We seek the unity of our lives and our apostolate in the Passion of Christ...we contemplate Christ through persevering prayer” (Const. No.5). “Our involvement in the apostolate flows directly from our life in community” (Const. No. 67). And these are the objectives that we want to achieve by approving a new way of being together, of relating to one another, of being united in formation, in personnel and in the financial field. In fact we are convinced that by being united, being gathered together in a new way and collaborating with one another like a family unit, we can make choices and accomplish projects for formation and for the apostolate that alone we could not achieve. We can build better community life and often make it more human and less lonely: "Better to lose a retreat than a missionary”, said the Founder. We will also be better able to make decisions regarding the large number of houses, which are frequently far too large in the western world and which we are unable to maintain given the few religious that currently comprise many of our current provinces. So too the situation with the choice of major superiors who often have repeated mandates, without limit. There are many problems caused by the excessive fragmentation in which we live and which we can overcome or at least limit by uniting. During these past few years we have experienced a variety of forms of collaboration and solidarity, especially in the area of formation and personnel that have provided solutions that would be unthinkable without the collaboration of religious from other entities. We are also encouraged in this process by the choices that other Congregations have and are making. I cite the case of the Salesians who have decided to reduce by 2014, their six Spanish entities to two: one with 79 communities and 556 religious and the other with 686 religious and 64 communities. Their Superior General, Fr. Pascual Chavez wrote: “I am asking the religious to make a sincere and honest effort in this process. Its

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objective is the unification of territories, of governments, of the governing of those works that will allow us to undoubtedly optimize the work of the Salesian religious and laity, their structural and material resources, and to plan and make valid decisions in the area of the mission at this historic moment.” This is similar to the process of the Marianist Congregation as well as others. The Gospel urges us to take courage and have hope: courage to realize our own limitations and hope that something different is still possible. To believe in the Gospel means trusting in Christ and making life choices that are in accord with his teaching and his actions. And as He died on the cross for us, because love can also die, we can hold another’s life as more important than our own. We are impelled therefore to convert and have, or try to achieve, the same relationship that Jesus had with the Father and the same relationship with his brothers and with the world. His words, “Father forgive them” and “today you will be with me in paradise” which he said to the good thief (a thief, not a good man) are songs of love from the soul that unite with the song of love of the offering of his own body that is bleeding to death before his anguished mother and in front of the “clergy” of Jerusalem that mocks him as delusional and a heretic because he makes himself the Son of God. This is truly an “emptying”, Jesus’ becoming “nothing” in order to become “everything” in love. In this light, what St. Paul of the Cross said becomes more understandable – that the evils of the world originate in “forgetting” the Passion of Jesus. This is not a sentimental or devotional “forgetting” but rather a forgetting that the Passion of Jesus is an offering in solidarity for another, even to offering one’s own life. If the world were guided by a “logic of love” which is the Passion of Jesus, it would be a different world altogether. Our mission is to live this among ourselves, in our communities, in the Congregation and then proclaim it to the world. My dear brothers, in this report I wanted to go through the events, the doubts, the perplexity, the research, the acquired certitudes, the proofs, the experiences we have lived. The life-signs exhibited by our Congregation are still abundant and this is a source of comfort. In our visits to our communities and participating in chapters, both I and the General Consultors have arrived at the conviction that the greater part of our religious understand that a renewal of the Congregation must go ahead. We are facing difficulties at the community level, in our mission and in our ministries which clamour for action: the situation will breathe new life

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through our new options. All of us, or nearly all of us, are convinced that something should be done in order to reinvigorate the body of the Congregation. Perhaps there are differences of opinion regarding the timing of the changes: some in fact think we’re proceeding far too slowly in what has to be done when the road we must follow is perfectly clear; others on the other hand hold that we are rushing too fast in carrying out the restructuring process and insist that we need more time to reflect and that changes should be brought about gradually. Looking back to the last three Synods and the past General Chapter, following the normal dialectics defending various opinions within an international group, the final decisions and the orientations have always been backed by a wide margin of consent. I believe that the process was always conducted with great reciprocal respect, with a preference for dialog and discernment rather than arguing from opposing sides. The different approaches to a matter under discussion were always recognized, and solutions were sought which permitted discussions to be carried on with respect for different cultures and the time periods needed for every area or Configuration to work in. In fact the objective of Solidarity understood as both a means and an instrument to revitalize our life and mission, followed by certain Provinces, Vice-Provinces and Missions, took on the figure of a Configuration in which the various Entities were confederated. That way they remained autonomous Entities which were nevertheless confederated, with an overall Executive Committee formed by the Major Superior of each Entity, capable of adopting decisions regarding Solidarity in formation, personnel and financial matters. Certain Entities preferred a modality of Configuration which allowed them to work toward unification following a gradual process. Then again others have chosen to unite among themselves immediately. This “flexibility” and diversity of choices favoured by the Configurations have allowed us to reach two objectives: 1) Overcome the difficulties caused by religious who hold that we’re proceeding with too much haste along the road of restructuring and who have opted for the modality of a confederated Configuration, and 2) allow those religious who consider it necessary to unite among themselves, to proceed more quickly. “We’re already late” they say, in trying to improve their consecrated life, whether at the community level or at the level of ministry, so they have chosen a modality of Configuration which allows their different entities to join together. A confederated Configuration is similar to the preceding Regional Conferences mentioned in numbers 94, 95 and 96 of our Regulations, but it can operate more effectively for the common good with its power of decision

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regarding the various forms of Solidarity invested in its Executive Committee. These are reflections which we have already made but which I mention here because many of our Chapter members are new and because I feel we should have no fear of firmly proceeding along the road which we have recognized as a call from God to renewal and as an “exodus” out of a situation which, due to many negative factors, has need of a renewed vitality. I would like to remind you that this is a dynamic choice, in the sense that it has been inserted into our life but will have to be verified in the coming Synods and at the 2018 General Chapter. Therefore... forge ahead with decisive courage. It is life itself which will conduct us along the road in the light of God’s Word, of the magisterium of the Church, of our Constitutions and of the signs of the times. At the previous, 2006 General Chapter Fr. Felicísimo Martínez, O.P., and at the 2008 Synod Fathers Donald Senior, C.P. and Octavio Mondragón, C.P. and at the 2010 Synod Fr. Aquilino Bocos Merino all warmed our hearts and minds with their reflexions which were appropriate to the road we are following. In the course of the present Chapter we shall be illuminated and encouraged by Fr. José Luis Quintero, C.P. with his conference titled “Reflections on the spiritual patrimony of the Congregation,” while Fr. Robin Ryan, C.P. will present “Communion and Solidarity through dialog.” We shall be invited at the start of this Chapter to assume a contemplative attitude as we seek a response to the major questions which concern us and which we carry within us: Where are we heading? Where is the Congregation going which we all love? Sometimes we’re concerned by experiences of the present day, just as were Jesus’ disciples after that first Good Friday where the overarching feeling was one of defeat and solitude, yet we must discover through faith the importance of faithful waiting. After three days Jesus rose. To believe in Christ dead and resurrected means we are to be witnesses of hope; not a hope founded on calculations, forecasts and statistics, but rather a hope founded exclusively on God’s promise.

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GRATITUDE Before I conclude this report I want to thank the Lord who has accompanied us during these last six years, who has loved us and will continue to love us during the course of this Chapter, and who will touch us as he did that poor deaf and mute man and say “Be opened!” to listening, to dialogue, to praising God “who has done everything well!” I want to thank the General Consultors for their collaboration in helping me to “coordinate the various apostolic activities of our Congregation and encourage continual renewal, not only of our activities, but also of our religious, individually and in community.” This is the duty of the Superior General (Const. No.42). Together we have shared our lives, projects, research, doubts and expectations as we strove to give the very best of ourselves, even as we trod the road of the Congregation. They have also acted as referral Consultors for the Configurations and for the various sectors and activities which I have mentioned in this report. I want to thank all those who, through their priceless service, such as the General Econome, Fr. Battista Ramponi, Fr. Jesús María Aristín, Secretary for Solidarity and the Missions, Fr. Vital Otshudialokoka his assistant, the Secretary General, Fr. Ramiro Ruiz together with his assistant Mrs. Federica Franco, the General Procurator Fr. Floriano De Fabiis, my personal secretary, Fr. Marco Pasquali whose collaboration was so important to me, and the General Postulator, Fr. Giovanni Zubiani have allowed the Council to function and be effective. For their various services to the Curia I want to thank our translators: Fr. Robert Coward and Fr. Lawrence Rywalt who, in addition to being a translator, was also responsible for the PIB, and Fr. Fernando Piélagos who has done valuable work as Historian of the Congregation. A special word of thanks to all the Provincials, formation personnel and Local Superiors for their collaboration in animating the Congregation. I would also like to thank Fr. Miroslaw (Mirek) Lesiecki, the Superior of the community of Saints John and Paul, always available for various services; Fr. Miguel Ángel Villanueva who for a good number of years took care of our “Passiochristi” website and who is now the Vice Superior of the community and assists with Spanish translations; Fr. Augusto Matrullo for running the Basilica and offering various services and Fr. Vito Patera, the Retreat House director. With gratitude I am mindful of our students who form the young heart of this community, and their formators, Fr. Matteo Nonini, the Director, and Fr. Massimo Granieri who, as well as being assistant director of students is

82 REPORT ON THE STATE OF THE CONGREGATION - CONCLUSION

now responsible for our “Passiochristi” website. I thank Fr. John Baptist Ormechea and Fr. Silvio Vanzan for their work in our General Archives; Fr. Adriano Spina, our Librarian, and our three Brothers, all from the REPAC Province in Indonesia: Brothers Paulus Aloanto, Efraim Diakon and Marsianus Suparmo, whose work for the Curia and the Community has been priceless. Likewise with gratitude I want to mention all the religious of our local community, always available when called upon. Fraternal greetings to the community of Sisters of the Passion and Death of Our Lord Jesus Christ and the Sorrows of the Blessed Virgin Mary who care for us like Martha and Mary cared for Jesus at Bethany. And my grateful thoughts also go toward the lay personnel who serve the Curia and the Community. Finally, I cannot close this report without remembering in gratitude all those religious of the Congregation who are sick, stretched out with Jesus on the Cross: let us entrust the success of this Chapter to their prayers and suffering. May they live their Calvary with serenity and become a Eucharistic offering. May God deliver them back again to better health and meanwhile make their bodily and spiritual suffering supportable. May St. Paul of the Cross bless and protect them. I would like to send a prayerful greeting to all the youth of our Congregation, reminding them of an aphorism: “One prepares for the future living a worthy life today.” Let us entrust this present Chapter to the maternal protection of Mary, whose nativity, her being a Child, we celebrated last Saturday, 8 September, on the eve of the start of our Chapter: may she bestow upon us her simplicity as she put herself always at the service of Jesus her Son. She took care of him at Nazareth till he was ready to start out on his mission, and she followed him to Jerusalem and finally Calvary, so as to be part with him in his loving gift of himself to the Father and to all the human race. May we receive the grace to imitate her as we follow in the footsteps of her Son. Amen.

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APPENDIX: STATISTICS

Charts relative the total number of religious in the Congregation For the years 2000-2006-2011-2012

To Decemb. To Decemb. To Decemb. To August 2000 2006 2011 2012

TOT. RELIGIOUS IN 2.321 2.164 2.045 2.093 CONGREGATION

TEMPORARY 56 48 33 25 PROFESSIONS

38 43 54 17 DECEASED

49 67 60 43 NOVICES

N.D. 58 56 57 MEDIAN AGE

FROM 2006 TO 2011 TOT. TEMP PROFESSIONS 279

TOT. NOVICES 339 entered the novitiate - 60 left= 279

TOT. DECEASED 286

191 TOT. DEPARTURES Of these: 60 novices and 131 (priests, clerics and professed Brothers)

85

STATISTICSSTTATISTICS YEARSYEARS 20002000,000, FROMFROM 20062006 TOT 20122012

AUGUSTUSUGUSTUS ANNUSANNUS 20002000 2006 2007 2008 20092009 20102010 2011 2012

EPISCOPI 15 14 13 12 11 11 11 11

SACERDOTES 1.779 1.690 1.674 1.653 1.647 1.639 1.618 1.612 (et Episcopi)

FRATRES 269 217 208 200 196 191 183 180

DIACONI 6 9 9 8 8 8 8 8 PERMANENTES

CLERICI 252 248 269 252 261 246 236 250

SUMMASUMMA 2.3212.321 2.1642.164 2.1602.160 2.1132.113 2.1122.112 2.0842.084 2.0452.045 2.0502.050 RELIGIOSORUMLIGIOSORU

PRIMAE 56 48 63 40 49 46 33 25 PROFESSIONES

ORDINATIONES 32 30 25 31 28 35 32 12

DEFUNCTI 38 43 43 55 40 51 54 17

NOVITII 49 67 45 61 65 41 60 43

EGRESSI 34 28 37 37 31 33 25 4 (professi et novitii)

SUMMA DOMORUM 393 382 368 361 359 354 353 348

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COMPOSITIONS OF CONFIGURATIONS (AS AN ENTITY, PROV., VICE-PROV., VICAR.-PROFESSED & NOVICES, AVERAGE AGE FOR EACH ENTITY AND TOTAL OF CONFIGURATION WITH AVERAGE AGE.) (updated August 2012)

TOT TOT STATUS RELIGIOUS CONFIG. RELIG PROFESS. NOVICES

PRIESTS3 1.612 CEB 299 297 2 PERMANENT DEACON 8 CPA 149 141 8 BROTHERS 180 JCFIX 606 599 7 CLERICS 250 NESP 235 232 3 NOVICES 43 PASPAC 387 373 14

TOT 2.093 SCOR 417 408 9 TOT 2.093 2.050 43 MEDIAN AGE: 57 YEARS HOUSE: 348

TOT CEB ENTITY (median age) RELIGIOUS PROF. NOVICES CFIXI 60 years 34 34 0 CORM 66 years 89 89 0 LAT 62 years 56 55 1 MICH 70 years 12 12 0 PIET 64 years 108 107 1

TOT RELIG 299 297 2

MEDIAN AGE of the CONFIG.: 63 YEARS HOUSES of the CONFIGUR.: 45

3 Passionist Bishops included.

87 46TH GENERAL CHAPTER

TOT CPA ENTITY (median age) RELIGIOUS PROF. NOVICES CARLW 40 years 40 38 2 GEMM 44 years 33 31 2 MATAF 48 years 23 22 1 SALV 43 years 53 50 3

TOT RELIG 149 141 8

MEDIAN AGE of the CONFIG.: 43 ANNI HOUSES of the CONFIGUR.: 38 TOT JCFX ENTITY (median age) RELIGIOUS PROF. NOVICES POLO A CRUC 72 years 67 63 4 PAC 53 years 23 23 0 PAUL 74 years 136 136 0 REG 53 years 42 42 0 Total 268 264 4

POLO B CALV 53 years 74 73 1 CONC 65 years 16 16 0 DOMIN 45 years 26 26 0 ISID 73 years 5 5 0 LIBER 45 years 17 17 0 VICT 47 years 30 30 0 Total 168 167 1

POLO C DOL 63 years 74 74 0 FAT 50 years 33 33 0 PRAES 62 years 63 61 2 Total 170 168 2

TOT RELIG 606 599 7

MEDIAN AGE of the CONFIG.: 61 years HOUSES of the CONFIGUR.: 103

88 REPORT ON THE STATE OF THE CONGREGATION - APPENDIX

NESP TOT ENTITY (median age) RELIGIOUS PROF. NOVICES ASSUM 49 years 67 64 3 GABR 80 years 37 37 0 IOS 74 years 31 31 0 PATR 69 years 55 55 0 SPE 75 years 27 27 0 VULN 51 years 18 18 0 TOT RELIG 235 232 3 MEDIAN AGE of the CONFIG.: 65 years HOUSES of the CONFIGUR.: 31

PASPAC TOT ENTITY (median age) RELIGIOUS PROF. NOVICES CURIA - Viet Nam - 31 anni 5 5 0 MACOR 47 years 35 34 1 MAIAP 64 years 16 15 1 PASS 43 years 70 66 4 REPAC 39 years 154 148 6 SPIR 65 years 60 60 0 THOM 35 years 47 45 2 TOT RELIG 387 373 14 MEDIAN AGE of the CONFIG.: 45 years HOUSES of the CONFIGUR.: 63

SCOR TOT ENTITY (median age) RELIGIOUS PROF. NOVICES CORI 72 years 64 64 0 FAM 61 years 142 138 4 FID 41 years 43 43 0 RES 46 years 55 54 1 SANG 57 years 113 109 4 TOT RELIG 417 408 9 MEDIAN AGE of the CONFIG.: 58 years HOUSES of the CONFIGUR.: 68

89

REPORT OF THE SECRETARY GENERAL FOR SOLIDARITY AND MISSION Fr. Jesús María Aristín Seco, C.P.

1.- Introduction

The decision taken at the last two General Chapters which created a new Secretariat which would include the former General Secretariat for Mis- sions and the present Secretariat for Solidarity and Mission was truly a pro- phetic option, which generated both life and solidarity. It served to structure solidarity within our Congregation, keeping it from remaining isolated in theory or sporadic in practice. It has allowed us to generate new reflections, while remaining faithful and creative in the light of our charism. Since its dawning, our Congregation has been and continues to be emi- nently missionary. At its very beginning, and while still composed of a re- duced number of religious, they wanted to go on the "adventure of the mis- sion." History teaches us that when a group of religious launches itself into great undertakings in the name of the Lord, they must be at times "impru- dent," less cautious, and let themselves be led by the Spirit. This missionary dimension must not be lost; rather, to the contrary, it should be revitalized and become even stronger. This missionary consciousness should prevail in our communities, just as it should among our faithful and among the member-groups of the Passionist Family. We are all aware that our Congregation is experiencing a diminishment of personnel with respect to the ample scope of apostolic activity, and we feel the temptation to become discouraged and to reduce our engagements. We should remember the words of Pope John Paul II, speaking at Domund- 81: A local Church which is closed in on itself, without a missionary open- ness, is an incomplete church or an infirm one. Let us not forget that the missionary ideal is an impetus to vocational interest. The future of the Congregation lies in the fostering of x our Missions (our presence in the southern hemisphere) x our presence in the world of those who suffer and our solidarity with the poor. Our Secretariat has continued to support the work of our missionaries and it has encouraged the missionary vocation among our communities.

91 46TH GENERAL CHAPTER

Our charism is to maintain the Memory of the Passion of Jesus Christ. We make this a reality by standing at the side of those who suffer their own passion because of injustice, illness, hunger, ignorance, etc. We must stand "at the foot of the cross" together with the crucified of today, who are the faces of Christ Crucified. Our society, all over our planet, is plagued by "crosses and calvaries" which call for "Cyreneans" who will help carry the cross for those most directly under its weight.

2. - Objectives of the secretariat for solidarity and mission:

The last General Chapter proposed the following objectives1 for us:

1.- FORMATION x “To educate and form us and those who collaborate with us in minis- try, concerning the way of thinking and acting in the area of solidar- ity.” x “Prepare and publish theological, cultural and sociological materi- als…” x “To provide materials for on-going formation renewal programs and courses in the area of JPIC.”

2.- ACTIVITIES x “To promote effective dialogue throughout the Congregation.” x To promote activities for assist and encourage who work in this area of JPIC. x “It will support the Passionist presence at the U.N.” x “It will cooperate with those who are willing to fight for justice, es- pecially together with other congregations that are affiliated with the USG/UISG.”

3.- MISSION AREAS x “Monitoring the current needs of the Congregation and of our foreign missions.” x “[Director of Development]…will be responsible for researching and accessing sources of financing for the different activities of the Con- gregation.” x “This office will serve as Secretariat for applications of assistance from the Solidarity Fund.”

1 Quoted from notes of the 45th General Chapter, 5th approved proposal (cf. pp. 28 and 29) 92 Report of the Secretary for Solidarity and Mission

3.- Formation

One of the principal tasks which the last General Chapter entrusted to our Office of Solidarity and Mission was that of formation and conscious- ness-raising of our own communities and religious with regard to the theme of Justice, Peace and Integrity of Creation (JPIC). Therefore, this area has been the priority from the start. During these five years, our Office of Solidarity and Mission has conducted 24 seminars and workshops on the theme of justice and peace in various countries the Congregation is present; for example: • In Africa: Kenya, Tanzania and the Democratic Republic of Congo. • In Asia: specifically, in India. • In Latin America: Mexico, Colombia, Brazil, Chile, Argentina, Puerto Rico and the Dominican Republic. • In Europe: Italy, Spain and Portugal. • In Oceania: Australia. The objective of these formation sessions was to show how our Passion- ist charism is closely bound with the theme of justice, peace, and integrity of creation. In other words: the Passion for Justice, Peace and Integrity of Creation is an integral part of our Passionist charism. We attempted to show how development projects can be carried out, and how to work in today´s world in favor of justice and peace. For this reason, we have placed such importance on the preparation of teaching materials and documentation. These materials have been distrib- uted to our religious and communities through DVDs and books.

Material distributed

A.- DVDs 1.- JPIC Passionist: (DVD with 4 Gb of materials: books, course work, prayers, and videos...material in 11 languages). 2.- Home: Graphic Documentary on the condition of the Earth. 3.- Earth: Disney Nature Documentary on ecology, pedagogical ap- proach. 4.- JPIC from the USG-USIG Promoters (DVD with much material) 5.- La Santa Cruz: Documentary produced by the Passionists in Argen- tina.

93 46TH GENERAL CHAPTER

B.- Books: 1.- “JPIC Pasionista”. In the light of a spirit of universality and of dia- logue within the Congregation, we have distributed this book to all of the communities in the world; it was translated into 7 languages: Spanish, Eng- lish, Italian, Portuguese, French, Indonesian and Korean. 2.- Guide us in your Justice. A formation itinerary for a prophetic Reli- gious Life. This book was produced by the JPIC Promoters from various Religious Congregations, in which I personally took part. It is imperative that JPIC be included in Initial and Continuing Formation.

C.- Publications: 1.- International Bulletin of Missions (annually) 2.- Articles in the PIB and other Magazines 3.- Web site: www.jpicpassionist.org .

4.- Activities and campaigns completed Alongside of formation, there must be action. We have conducted joint campaigns, and we have taken part in various "International Days" in favor of Human Rights and of Peace. We have tried to establish a dialogue with everyone, using e-mail and tying it to specific news events. We have invited all of our communities to pray together for the elimination of hunger on the earth, that there be water for all peoples... Here is an example at a glance: campaigns realized during one six month period:

Campaigns conducted during the second half of 2010: July: Water for Africa Save Sakineh (she was saved from being stoned to death) August: Magnificent (a video on the beauty of creation) Indios (for the Portuguese) Home o que fazes (for the Portuguese on ecology and Amazonia) September: Eradicate Poverty, with CONFER (only in Spain) October: World Food Day Solidarity with Mario Bartolini November: Unfolding Ultimatum (video on ecology in daily life) December: Agua (PowerPoint on caring for water, Spanish language) World Human Rights Day

94 Report of the Secretary for Solidarity and Mission

5.- Networking 5.1.- The International Solidarity Commission This Commission was composed of Jesús Mª Aristín, as Secretary for Sol- idarity and Mission, and the head of the Commission, José Ramón Sánchez, as English-speaking representative, and Nando Valsecchi, representing the Italian-speaking, and who was carrying out an extraordinary work with drug addicts. Later, John Gonzalez became a member, representing the laity of the United States; and Franco Nicoló, representing the Italian laity. In the year 2009, using the occasion of the PASPAC meeting in India, we succeeded in having Francisco Murray join our Commission as representing the Passionists of Asia. The following year, Vital Otshudialokoka, having recently joined the office, also joined the Commission. We have chosen to be a small work group, in order to avoid unnecessary travel expenses, and concentrating on having our meetings be both intense and well-prepared. When we have met, we have tried to do so on the occa- sion of other international meetings, in order to prorate our costs. Thus, we met on the occasions of the World Youth Days (Sydney, 2008 and Madrid 2011). In the last five years, we have met on 8 occasions (4 through video conference and 4 in face-to-face meetings)2. We have tried to be a repre- sentative group. That is, a representation by language (Spanish, English and Italian), two representatives by continent (Africa and Asia), and two repre- sentatives from the laity. A laudable work of this group has been the organization and preparation of four World Days of Solidarity spread out over the year. We have de- cided on the following World Days for prayer and community celebration in all of our communities of the world: 1. October 16: World Food Day 2. December 10: World Human Rights Day 3. January 30: World Day for Martyrs of Non-Violence. On January 1, we celebrate with all of the Church World Day for Peace. Since this is a day that everyone is caught up with other activities, we wanted to dedicate the entire month of January to Peace, and we want to conclude on the anniversary of Ghandi’s death. In this way we hope to draw nearer to the Beatitude of Peace. 4. March 22: World Day for Water.

2 The places and dates of the meetings were the following (dd/mm/yyyy): 1.- Monte Argentario 8/10/2007. 2.- Videoconference 18/6/2008. 3.- Melbourne 5/7/2008 4.- Rome, 4 - 5 February. 2009. 5.- Bangalore 15-16 November 2009 6.- Videoconference 9/10/2010. 7.- Videoconference 9/3/2011. 8.- Madrid 14/8/2011 95 46TH GENERAL CHAPTER

Each one of us, in his area and at his level, has tried to stimulate and promote the Passion for Justice and Peace. We were encouraged by the entry of Francisco Murray to our group, but this last year´s closing of the JPIC office in the USA, and therefore, the dismissal of John González, has left us feeling less supported. More than anything, the death of Nando Valsecchi on June 17, "touched" all of us very much. Lastly, the Italian Provincials did not name any Italian-speaking religious, so we remain only Vital, José Ramón, Francisco and myself. I must acknowledge that during this last year, due in part to fatigue, and also to the sparse response and apathy of some of the religious, I have been more inactive in this area.

5.2.- Regional JPIC One of the basic principles of our "philosophy" is: “Think globally, act locally.” In this global village, which means our world today, solidarity must be globalized. From the start, we sought the collaboration of all of the Provincials and Vicars; they were asked to name a religious or lay per- son as the "JPIC Promoter" in their jurisdiction. Nevertheless, still a third of the Provinces do not have a JPIC Promoter. I trust that this General Chapter will insist on the priority and importance that should be given to this area. We have had some coordinating meetings with the Spanish JPIC Com- mission, Italian JPIC, and JPIC in PASPAC.... It is encouraging to see how in some areas, national offices of JPIC have been established: e.g., Kenya, Tanzania and the Democratic Republic of Congo. A religious is in charge of encouraging and raising the consciousness of the religious and commu- nities of his Province or Vicariate. JPIC Australia has its own Bulletin, addressed to the religious and laity, which is published four times a year. It also has its own very interesting blog: http://jpiccp.wordpress.com/. Furthermore, we have subsidized a religious to undertake a specialized course, like a "Masters Degree", in JPIC. In the future, special attention should be paid to the Regional JPIC bodies, insuring that they exist in all of our regions, and that there be a person in charge who can encourage and generate enthusiasm for this area.

96 Report of the Secretary for Solidarity and Mission

5.3.- Passionists International Fr. Francisco Murray is our present representative at the U.N. He will follow my report with a detailed explanation of his mission. I very simply want to say that it has not been easy to maintain a coordination with Pas- sionists International, but I am convinced that it is important to be present in today's principal “areopagi” 3 , such as the United Nations, which means not only the headquarters in New York, but also FAO in Rome, the Council for Human Rights in Geneva and UNESCO in Paris. in order to proclaim the Gospel of the Cross and to make a credible affirmation of the God of Life. At FAO, in Rome, we are trying to coordinate about twenty religious congregations in order to work together on behalf of justice, peace, and the integrity of creation (against hunger and lack of solidarity). In order to ac- complish this, we have created a working group named ICR (International Congregations Religious). We intend to be the "voice of those without voice."

5.4.- Collaboration with other Congregations (USG and UISG) On the first Wednesday of the month, the Promoters of JPIC of other Con- gregations are accustomed to meet. We reflect together and study how to promote justice and peace. We have coordinated joint campaigns, published books, prayed together, and most of all, we have supported one another in our mission of guiding our respective Congregations.

6.- Projects, Ngo and Solidarity During these five years, we have supported 91 projects, for a cost of about one million Euros. It has been one of the most demanding tasks, while at the same time, one of the most encouraging. It has been accomplished thanks to the work being done by Vital Otshudialokoka. Since his joining the Office of Solidarity and Mission, in January of 2010, there has been an

3 Benedict XVI offers us “an urgent invitation to know the value of today’s ‘areopagi’, where the great challenges of evangelization are being played out.” Message of the Pope to the Prefect of the Congregation for the Evangelization of Peoples. (16-11-2009). Cf., Redemptoris missio, 37: ”There are many other areopagi in the modern world toward which the missionary activity of the Church should be directed. For example, the commit- ment to peace; the development and liberation of peoples; the rights of persons and peo- ples, above all of the minorities; improving the lives of women and of children; the pro- tection of creation; and there are many more areas which should be illuminated by the light of the Gospel.” 97 46TH GENERAL CHAPTER

increase in the number of projects presented to this office, and in the con- cession of subsidies from diverse organizations (see Attachment 2). For this reason, I am indebted to and offer my profound gratitude to Vital for his work as Project Director. No one can doubt that Projects are among the best ways of expressing our solidarity, and are a proof that our solidarity does not remain merely speech, but is sincerely felt and effectively carried out. Following on a long process of consultation, facilitation and bureau- cratic maneuvers, on June 1, 2010, the government of the Lazio Region of Italy gave official recognition to our ONLUS (Non-profit Organization for Social Benefit), “Solidarietà Passionista”, presided over by Fr. General. That enables us to receive subventions from aid agencies and donations from tax income return and 0.5%. We are trying to coordinate with other NGOs of the Congregation, such as: ADECO Federación (Spain and México), Rosto Solidario (Portugal), Servicio Social Pasionista (SSPAS, El Salvador), CEMES (Dem. Rep. of Congo), PASSOD (Tanzania) and other ONGs, in order to coordinate our joint actions and be able to offer more help. Unity makes for strength. In this context, we offer our congrat- ulations for the silent efforts of hundreds of volunteers who move beautiful development projects forward, and so, silently bring forth their grain of sand on behalf of a better world.

7.- Proposals We trust that this Chapter will continue to give priority to the area of solidarity and mission, and that it will approve these proposals: 1. Each Province, Vice-Province and Vicariate will name a Promoter of JPIC. He will be responsible for the work of the Office of JPIC and of Solidarity in his jurisdiction. 2. A network for JPIC and Solidarity will be created. It will be com- posed of the Promoters in each of the Provinces, Vice-Provinces and Vicariates. They will undertake joint campaigns to raise the con- sciousness of their membership, and they will promote solidarity pro- jects within the Congregation. 3. All of the communities will celebrate the World Days established by the Office of Solidarity and Mission. 4. The Superior General with his Council will name a person to be Di- of Projects. He, together with the Secretary for Solidarity and Mission, will see to the support of the projects of our men and women missionaries.

98 Report of the Secretary for Solidarity and Mission

5. Each Configuration will name a Commission for JPIC which will guide and motivate their respective Provinces. 6. The Initial and Continuing Formation of the Configurations will in- clude the social doctrine of the Church as well as JPIC. 7. The ONLUS “Solidarietà Passionista” will be presided over by the Superior General; its secretary will be the Secretary for Solidarity and Mission. It will be responsible for coordinating joint initiatives among the NGOs of the Congregation, throughout the Configura- tions. 8. Africa is a reality undergoing growth and development. The Office of Solidarity and Mission will study the economic situation of the neediest zones; it will help them to find grants, assist them in over- sight of their projects, and assist their reach for self-sufficiency and autonomy.

99

“PASSIONISTS INTERNATIONAL” (PI) Fr. Francisco José Murray, C.P.

1. The UN System. 2. The role and activities of the NGOs. 3. The history and activities of PI. 4. My reflections. 5. Future.

I welcome the opportunity to share something about the activities, strengths and weaknesses of Passionists International (PI). I want to express my fraternal thanks to Fr. Kevin Dance CP. for his hard work in the past 11 years, opening the way for the Passionists in the UN. Kevin arrived in NY in 2001 and returned to Australia on July 23rd 2012.

1. The UN System. Oversimplifying the complex UN system in NY, I would say that there are five bodies of very different importance and power. a. The General Assembly, GA: There are representatives from 193 states. This is the “backbone”, the supreme body of the United Nations. When the GA is not in plenary session, its work continues through its 6 Com- mittees formed by groups of member states. All the issues are debated and shaped in these Committees and presented, afterwards, to the GA. b. The Security Council, SC: It is composed of 15 member states (5 with veto power) and is the body with the greatest concentration of power. This council deals with matters related to global security, such as conflicts, wars, terrorism and decides where peace-keeping groups will be sent. c. The Department of Public Information, DPI: This is the communi- cation arm of the UN. It is here that all NGOs are informed about all the issues that the UN considers. d. The Economic and Social Council, ECOSOC: This body elaborates proposals related to social and economic issues – (for example, education, health, human development and poverty eradication, economic develop- ment, climate change and protection of the environment) and presents them to the GA. Some NGOs can participate and make statements in this body.

101 46TH GENERAL CHAPTER

e. The International Court of Justice, ICJ: This council deals with all matters relating to the formulating of international human rights law and to reviewing the record of each state in fulfilling its obligations in relation to the various treaties it has signed. This body also reports to the General As- sembly.

The main organs, General Assembly, and the Councils – Security, Eco- nomic and Social – are in New York, and the International Court of Justice is in Geneva.

2. The role and activities of NGOs or "civil society". NGOs are mosquitoes on the backs of elephants... In the UN at NY there are about 3,500 NGOs with different levels of status. (UN NGO Branch. Department of Economic and Social Affairs http://csonet.org/). Some have the right to participate only in DPI and oth- ers in ECOSOC. We, Passionists International, are in both. There are several locations and ways of participation for NGOs. They conduct their activities both within and outside the UN. a. Within UN: Each NGO chooses the matters to work on. There are working groups and committees that address the various issues that the governments debate and decide within the various Commissions, Confer- ences and meetings. In these working groups the NGOs follow the evolution of discussions, negotiations, documents, etc. They can make written or oral presentations at various meetings, engage in advocacy and lobbying with individual gov- ernments or groups of governments, talk with representatives of member states, organize side events or send letters to the delegations to be heard as the voice of "civil society" within the UN. They can also raise awareness of the conflicts that happen locally in the different places around the world where the NGO is located. I've had conversations with various representatives of NGOs. All (women and men) have the experience that, to work at the UN, a lot of energy and, above all, patience with history is needed. At that level of su- per-global structure no change occurs in a short time, very few changes are made in the medium term and even those made in a long-term, experience advances and setbacks. On the other hand, NGOs believe strongly that, without the voice of “civil society”, changes would not take place by way of a greater humanization, justice and environmental care. The voice of the NGOs is very weak, but of vital importance.

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For example, despite the hard work of the NGOs, we have seen recently that the conference in Brazil, called Rio +20, concerning climate and sus- tainable development, has been disappointing. But, after accepting this re- sult, representatives have gone back to work concentrating in the areas that the outcome document enables, in order to keep pressing in the same direc- tion as before. In fact, some of the most significant changes came about because of the persistence of the NGOs from around the world in demand- ing that matters to do with justice, human dignity and the shared responsi- bilities of all governments for the health and the future of our common earth were included in the final document. Outside UN: Each NGO seeks ways to make known the work of the UN: pending discussions, outcome documents, opportunities to participate and decisions made. There are roughly about 70 NGOs from religious congre- gations. These religious, women and men, have a strong commitment to human rights and the environment. I have also seen a lot of solidarity be- tween these representatives. Specifically, in regard to their congregations, many of them feel that there is little knowledge on the part of their religious sisters or brothers of their ministry at the UN. Some have found difficulties in communicating their activities; others have better experiences of communication and train- ing workshops, or visits from sisters and brothers who spend time with them. Two other things that I also noticed are: first, the representatives are aware about the large distance between conflict situations at the local level, and the little chance of help from the NGOs at the UN for an immediate change to take place. Secondly, the world of topics discussed in the UN is huge, and representatives are not usually experts in all fields, so they have to choose some and by-pass many. ______

NGOs are the "conscience" of this organization. To give an example: they endeavor, in every way possible, to take steps in order to achieve the Millennium Development Goals (MDG) that the UN pledged itself to achieve by 2015 namely: 1. Eradicate extreme poverty and hunger: 2: Achieve universal primary education. 3: Promote gender equality and empower women. 4: Reduce child mortality. 5: Improve maternal health.

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6: Combat HIV / AIDS, malaria and other diseases. 7: Ensure environmental sustainability. 8: Develop a global partnership for development.

Although NGOs have a formal and official place in UN, they have a secondary role in the organization and, sometimes, they are unwelcome and not heard by representatives of member states. Other times, some of the representatives of the smaller member states or those who feel they are in minority ask them to raise their voice on some critical issues.

3. The history and activities of PI. The general chapter of 2000 approved that the Passionists participate somehow in the UN. After the chapter, the general council entrusted the task to Fr. Kevin Dance. In the general chapter of 2006 this goal was again reaffirmed. Kevin has done a very fine job. After arriving in New York, without any knowledge of the subject or knowing where to start, he created spaces of presence and participation for the Passionists in the UN. Art first, he was integrated as a member of the NGO of the Sisters of Mercy, and then he established Passionists International. In 2004 PI was approved in the DPI, which meant that Kevin had the right to receive all the information emanating from the UN. In 2009 (after our application was lost for almost 2 years) PI was ap- proved by ECOSOC, which is the highest level of participation that an NGO may have in the UN, and this means they may present oral or written statements. At present three congregations are part of PI. Since 2002 the Sisters of the Cross and Passion of Jesus (Bolton) were incorporated, and in 2010 the Daughters of the Passion of Jesus Christ and Our Lady of Sorrows (Mex- ico) joined us. Doors are always open to other congregations who share our ideals. In May 2012 an important meeting of the three generals involved in PI was held. It was the first of what we hope will be a series of meetings. At that meeting several points regarding the bylaws were clarified. In the past years: A. Kevin has been participating in the following committees: - NGO Committee on Social Development. - NGO Committee on Financing for Development. - Working Group on Israel-Palestine. - NGO Committee on Indigenous Peoples

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- Committee of Religious in the UN - Working Group on mining. B. He has made several written or oral statements and interventions. C. He has given presentations to groups wishing to learn about working in the United Nations. The briefings were usually on Indigenous Peoples and issues that concern them or on Financing for Development or on the Millennium Development Goals (MDGs)."Report of the Board”, Kevin 2012.

Sister Mary Ann Strain cp worked as co-director for some years and participated on the Committee concerning the Status of Women and the Working Group on Girls and Young Women. She is until now the person responsible for the website on a voluntary basis: http://www.pas- sionistsinternational.org/. I want to heartily thank her for her dedication to this task.

PI infrastructure is only a small desk in an office without windows in a space shared by 4 other religious NGOs on 43rd Street, 7th floor, NY. It is formed by the Executive Director and a board of 6 people (of the three congregations) who support and accompany him. Participants live in Australia, Vietnam, Italy and the USA. This board meets twice a year (once in NY and once by teleconference). It is a constant challenge to work better together and find ways to animate the life of PI through this board. Often, discussions of legal issues have hampered a more positive, animated and creative exchange.

4. My reflections. Why are the Passionists at the UN? I find inspiration in what Noel Brown (former executive director of UNEP: United Nations Environment Programme) said: "Religious commu- nities have a significant place in the UN because they are all over the world, including some very difficult places; do a lot with little, in terms of re- sources; when things get tough do not leave people or places; have a long history of being with the poor; and they come to the negotiating table with international interests that are not theirs”. To this, I would like to add that our presence is: x In an institution where almost all countries on the planet are rep- resented,

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x In a place where a great number of crucial issues are discussed and decided, x In a time when the challenges of globalization are increasing.

In this context, it is essential to hear the voice of the people which the present system excludes and it is important to join with others who – though weak in their power, as we are – have the same dreams and the same con- victions that “another world is possible”.

What are the weaknesses of this presence? x We already know that our voice is small in this world dominated by powerful countries and people. That is one of the challenges that we all have not only at the international level but also at the local level as well. x Changes are made over a long or very long period of time and often we cannot response at the huge and painful realities of local emergencies. x While at first the number of NGOs was much fewer, in recent years it has increased noticeably, that means that our voice is one of many but, at the same time, thanks God there are many voices. x As I said before, the topics at the UN are a lot, we are not experts in many of those fields, and we have to choose only some and leave out many.

5. Future. So far, in these past 4 months, I have tried to understand the mechanism of the UN, understand how to work for an NGO, adapt to the language of the many organizations, follow the thread of discussions and know better the history of PI and Kevin´s work. As I said, ours is a choice of three congregations and the three generals are increasingly aware of the work of PI. I hope that this will continue and that I could better communicate the activities of PI to my Passionist sisters and brothers.

I think it would be important: x To work more closely with the Passionist Secretary general of Sol- idarity and Mission. x As other congregations do, to invite some of our religious men and women to live in NY for a few months and so be able to convey their experience in their local communities to the UN and, also, broaden their horizon regarding many crucial global issues.

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x To participate – at least via teleconference (to save costs) _ in some of the regional or local Passionists´ meetings, both to share our work and become acquainted with the topics being discussed at the UN. For example, the second part of this year we have scheduled a teleconference with our students from Holy Cross School in Buenos Aires. x To have an online bulletin board every three or four months briefly informing on activities of PI.

As regards my work, I continue participating in the same committees and working groups that Kevin did. This is the time to learn and discern. It seems premature for me to make different choices. Personally, I value a great deal what Kevin did for several years. Of course, I will not do as many things as he did so well because I lack his great experience. But I will be able to do what he could not do. Everyone has his own style and personality. As the Sioux chief said: "to understand the other person you have to walk a day in his shoes”.... but then you have to put on your own. What must continue is the Passionist commitment to work for a more just and human world and caring for this common home which God has given us. Guided by the spirituality of Jesus Crucified, do everything pos- sible to defend the lives of the poor. In that international superstructure (UN) live in solidarity with the poor (which I hope will be the new "soli- darity" that this chapter will choose to live as a way of restructuring for the congregation). My mission in Passionists International is to make heard the voice and silence, the sufferings and hopes, the dreams and needs of the crucified of today.

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SACRED HEART OF JESUS CONFIGURATION Text of the REPORT 1

1: Image 'logo' of the 46th General Chapter.

2: Intuiting the way... ‰ 44th General Chapter (Brazil, 2000): Solidarity and new structures. ‰ 11th General Synod (Korea 2002): What kind of formation? 3: Our process... 12th General Synod (Rome, 2004). 1. Criteria of "vision": Solidarity "ad intra", vitality, credibility in mis- sion, sense of belonging, internationalism, multiculturalism, incul- turation. 2. Criteria for "implementation": Leadership and Government of the new "Entities", social and religious impact, financial autonomy, the minimum number of members for a legal entity; collaboration with other people of good will, temporality. 4: Four stages proposed: 2004-2006 (Consult). Until the 45th General Chapter. 2006-2008 (Plan). Until the 13th General Synod. 2008-2010 (Experiment). Until the 14th General Synod. 2010-2012 (Moving forward). Until the 46th General Chapter. 5: Image with text: "Our doubts are treacherous, and make us lose the good we could win, fearing to attempt." (William Shakespeare) 6: 2004-2006: Consult. Until the 45th General Chapter. • Perspective of the young people. • 13 religious who "dream" about the future. • Each and every one of the religious and the communities consulted. • More specific questionnaire to each major Superior and his Council. 7: 2006-2008 (Plan). Until the 13th Synod General. ¾ The 45th General Chapter confirmed the process: through his Central Declaration; giving ten priorities to guide this process.

1 The report was originally presented to Capitulars using a Powerpoint.

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¾ Each province, Vice-province and Vicariate was asked to develop a Plan of life and mission taking into account these decisions of the Gen- eral Chapter, considering who could carry it out. 8: (Planning, continuation...) ¾ The Superior General presented two possible models of organization based on the replies received: A) transform the current conferences in provinces, B) Based on the criteria, create new entities. ¾ In our case, the current configuration, created at the Synod of 2008 is almost the same as that proposed in the General Chapter of 2006 (model B). ¾ Created the figure of the coordinators of configurations: for the CII, Fr. Eulogio Cordero (SANG), and for CLAP, Fr. Norberto Donizetti (CALV). 9: 2008-2010 (Experiment). Until the 14th General Synod. 2010-2012 (Moving forward). Until the 46th General Chapter. ¾ Created configurations, new relationships between provinces, Vice- provinces and vicariates, responding to the question: "With whom I can collaborate more effectively in order to create greater solidar- ity among us in formation, personnel and finances, to ensure life and vitality in the future?" 10: Image with text: "Nothing great has ever been accomplished without enthusiasm." (Ralph Waldo Emerson) 11: Our reality: The Configuration consists of Passionist communities of the jurisdictions. a. Sacred Heart of Jesus (CORI) Province with the Vicariate of Peru (RES). (Except Vicariate of Caribbean - PAC). b. Province of the Holy Family (FAM) c. Precious Blood (SANG) Province d. Santa Fe (FID) Vice-Province 12: There are 13 Nations in which the Configuration is present: (1) Bo- livia, (2) Chile, Colombia (3), Cuba (4), (5) Ecuador), El Salvador (6), (7) Spain (8) Guatemala, Honduras (9), (10) Mexico-FAM, (11) Pan- ama, (12) Peru and (13) . 13: BOLIVIA (SANG): 1928, 19 religious, 4 presences: • La Paz - Obrajes • La Paz -Bellavista • Santa Cruz of the Sierra • Mission of Corocoro 14: CHILE (SANG): 1889, 18 religious, 3 presences: • Santiago 110 REPORTS FROM CONFIGURATIONS – Sacred Heart of Jesus

• Viña del Mar • Los Andes 15: COLOMBIA (FID): 1927, 42 religious. 7 presences: • Bogotá • Cajicá • Medellín - Santa Gema • Medellín - Santa Cruz • Piedecuesta • Colombia • Barquisimeto (Venezuela) 16. Cuba (FAM): 1891, 4 religious, 1 presence: • Havana 17: ECUADOR (SANG): 1960, 13 religious, 2 presences: • Conocoto y Guayaquil 18: EL SALVADOR (FAM): 1968, 20 religious, 1 presence: • San Salvador. 19: Spain (CORI): 1880, 62 religious, 7 presences: • Bilbao • Euba • Urretxu • Irun • Vitoria-Gasteiz • Angosto • A Coruña 20: Spain (FAM): 1905, 59 religious, 7 presences: • Zaragoza • Zuera • Barcelona • Valencia • Daimiel • Madrid • Málaga 21: Spain (SANG): 1923, 48 religious, 7 presences: • Madrid - Santa Gema • Madrid - San Gabriel • Alcala de Henares • Peñafiel • Mieres • Santander • Las Presas

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22: GUATEMALA (FAM): 1993, 4 religious, 1 presence: • Guatemala. 23: HONDURAS (FAM): 1969, 11 religious, 2 presences: • Pinalejo • Santa Barbara 24: MEXICO (FAM): 1883, 14 religious, 2 presences: • Mexico D.F. • Toluca 25: PANAMA (SANG): 1965, 6 religious, 1 presence: • Panama. 26: PERU (CORI/RES): 1913, 59 religious, 10 presences: • Lima – San Isidro • Lima – Cristo Rey • Lima – La Molina • Chosica • Apata • Tarapoto / Atumpampa / Lamas • Yurimaguas / Barranquita 27: VENEZUELA (SANG): 1927, 17 religious, 5 presences:

• Caracas – Santa Eduvigis • Caracas - Fátima • Maracay • Palmira • Barquisimeto (FID) 28: Map of the Sacred Heart of Je- sus Configuration. 29: Image with text: "Christ did not die with open arms so that you could die with your arms crossed. You’ll always have something to do for your brother." (Sr. Maria Marta Montejano) 30: Summary of Professed religious: 400 (approximate figures). Aver- age age: 58 years. → Vice province of Santa Fe (FID): 42 religious, 10.50% → Province of Precious Blood (SANG): 107 religious (26.75%). → Province of Sacred Heart of Jesus (CORI): 123 religious (30, 75%). → Province of Sacred Family (FAM): 128 religious (32, 00%).

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31: Religious according to status: → Clerics in temporary vows (45). → Brothers in temporary vows (2). → Clerics in perpetual vows (16). → Brothers in perpetual vows (25). → Priests (308). → Bishops (4). 32: Summary of religious according to age: → less than 25 years (72) → Between 25 and 40 years old (44). → Between 41 and 65 years (116). → Between 66 and 75 years (78). → Older than 75 years (90). 33: Image with text: "The mill of God works slowly, but surely." (George Herbert Mead) 34: Activities: Synod in Mexico (2008) – 46th General Chapter (2012) ¾ 10 meetings of major superiors of Configurations. Alone, with the Su- perior General, with the Reference General Consultor, with the provin- cial economes, in assemblies... ¾ More than 40 national Assemblies (in Spain and in Latin America: zonal or provincial). ¾ 11 international and inter-provincial Assemblies 35: (Activities cont'd). ¾ 3 provincial chapters: CORI, FAM and SANG (2009). ¾ 1 Vice-provincial Congress: FID (2011). ¾ 2 Vicarial Congresses: CORI/RES (2009.2011). ¾ 8 letters to the religious of the configuration. ¾ 2 meetings of formation personnel and a course for formation personnel. ¾ 3 provincial econome meetings. 36: (Activities cont'd). ¾ Configuration report to the Synod of 2010, sent to all communities. ¾ Report of the Synod of 2010, sent to all communities. ¾ 2 Questionnaires: one to all the religious and one to Major Superiors about their jurisdictions. ¾ The work of information, presence, and leadership of each of the Major Superiors, Consultors and local superiors, within their respective juris- dictions.

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37: Image with text: "Expect great things from God. Do great things for God." (William Care) 38: Solidarity: a. Formation: 1. Postulancy: at least three years (philosophy), in every country. Possi- bility of uniting. 2. Novitiate: Daimiel (Spain) and Chosica (Peru). 3. Student center: In El Salvador and Colombia. 4. Teams of formation personnel. 5. Course for training of formation personnel (Rome, 2011). 6. Formation Commission. Developing the programme. 39: Solidarity: b. Personnel: 1. Work within each province, promoting the collaboration between the areas of Spain and Latin America. 2. Some programs of collaboration between the entities of the Configura- tion prepared. 3. Formation Teams. 4. Discernment and decisions about the presences in each of the juridical entities. 40: Solidarity: c. Finances 1. The financial reality of each entity was studied. 2. Economic contribution to the novitiate and the student house was es- tablished as long as there is an integration of the existing entities in the new entities. 3. Study for the steps to be taken to the patrimony of the Congregation (in Spain), that is currently under three figures of different tax identifica- tion numbers, become a single number, that of the new entity. 41: Solidarity: d. Government: 1. In their chapters and conferences the entities have approved the creation of a new legal entity comprising the present-day CORI (except the Car- ibbean Vicariate), FAM, SANG and FID. The last five assemblies rati- fied these decisions. 2. A religious was commissioned to begin the study and drafting of pos- sible legislation for the new legal entity. 3. The new entity is being organized with four areas, in each of which a consultant could be responsible for the same. 42: Image with text: "The Lord involves, complicates and simplifies". (Carlos Clemente)

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43. Chart

44: Image with text: "It is better to be decided bold and run the risk of being wrong than to weigh things a thousand times and make the best decision too late." (Marilyn Moats Kennedy) 45: Proposal to the 46th GENERAL Chapter: "The 46th General Chapter of the Congregation of the Passion of Jesus Christ decreed the abolition of the provinces of the Precious Blood (SANG), the Vice province of Santa Fe (FID) and the Vicariate of the Resurrection (CORI/RES), and the erection of a new and unique legal entity covering the above their religious, communities, Apostolic works and goods, except as regards the Regional Vicariate of our Lady of Peace (CORI/PAC: Puerto Rico / Dominican Republic) (C 104.151). 46: (Proposal to the 46th GENERAL Chapter, cont'd) 2. ROAD TRAVELLED AND OPTIONS. 3. GOAL AND MOTIVATION. 4. REALIZATION PROCESS. 5. DIMENSIONS AND KEY AREAS. 5.1. Community dimension. 5.2. Vocational dimension of life and mission and pastoral work for vo- cations. 5.3 Formation. 5. 4 Apostolic life. 5.5. Social Plan-dimension of the charism. 5.6 Passionist Family.

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5.7 Charism. 47: (Proposed to the 46th GENERAL chapter, continued) 6. PROCESS OF ASSUMPTION OF THE THREE SOLIDARI- TIES: FORMATION, PERSONNEL AND FINANCES. 6.1 Formation. 6.2 Finances. 6.3 Personnel and Government of the Configuration 7. THE EXPERIENCE OF THE ROAD TRAVELLED: EXPECTA- TIONS, LIMITATIONS, AND ATTITUDES. 7.1. Expected achievements. 7.2 Limitations that may occur. 7.3 Goals to achieve (on an immediate basis). 7.4 Planned difficulties to overcome (on an immediate basis). 7.5. Attitudes to live and share. 48: (Proposal to the 46th GENERAL Chapter, cont'd) 8. OPTIONS FOR THE CREATION OF THIS NEW LEGAL- ADMINISTRATIVE ENTITY. 8.1 Formation. 8.2 Finances. 8.3 Personnel/mission. 8.4. Government of the Configuration. 9. OTHER TOPICS 9.1. Government of the Congregation. 9.2 Relationship with other Configurations. 49: Image with text: "In this hectic world, remember who is the peace in the midst of the storm and the stillness in the midst of the hustle and bustle." () 50: Next steps: formation: • April 2013, conclude drafting the Plan of formation for the configuration, according to the indications that are made by the General Government. • Assess existing training structures, enhancing formation teams, interna- tionality and multiculturalism of the same.

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51: Next steps: in finances: • During 2013 form a finance team, with the due advice, which will make an assessment of the financial situation and indicate what direction to take. • Before the end 2012 or April 2013 at the latest, each province and country will conduct a financial audit to ascertain the reality of the economic sit- uation: monetary and real estate assets, their status, debts... • Study the situation of the religious of each zone regarding social security in health and pension. 52: Next steps: personnel/mission: • During 2013 develop a Pastoral Plan, highlighting the priorities of the same. • Establish or strengthen communities that respond to priority pastoral op- tions. 53: Next steps: in the Government of the Configuration: • After the General Chapter form an interim Government, qualified, for the new entity. • By June 2013 prepare the Statutes of the new juridical entity. • Celebrate the chapter of the new entity in July 2013. It is possible that some of the decisions in formation, finances, etc., will still not have been made; however this chapter should scheduled and thus start the life of the new and unique legal entity, without unnecessarily extending the transi- tion period. 54: Image with text: "In what regards the vision of God, lifestyle is more important than the way of speaking." (William of Saint Thierr) 55: Summing up: what this decision means.... • Historical path: 9 Spain, 1880. 9 Mexico, 1883. ™ Province Sacred Heart of Jesus (CORI), 1886. 9 Spain, México. 9 Cuba, 1891. 9 Chile, 1905. 9 Peru, 1913. 9 Colombia, 1927 (FID). 9 Puerto Rico (1955) and Dominican Republica (1958) (CFXI).

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56: (Summing up: what this decision means continued....,). ™ Province of the Holy Family (FAM), 1905. 9 Spain, Mexico, Chile and Cuba. 9 Venezuela, 1927. 9 Honduras, 1969. 9 El Salvador, 1976. 9 Guatemala, 1993. ™ Province of the Precious Blood (SANG), 1923. Spain and Chile. 9 Bolivia, 1928. 9 Ecuador, 1960. 9 Panama, 1965. ™ Vice-province of Santa Fe (FID), 1988. 9 Colombia. 57: (Summing up: what this decision means continued....,). The proposal involves returning to regroup under a new and unique le- gal entity all religious, presences and apostolic works that have histori- cally shared a common origin, except the Vicariate of Caribbean (Puerto Rico and Dominican Republic), which is incorporated into an- other Configuration. 58: Image with text: But risks must be taken, because the greatest danger in life is not risking anything. 59: Image with text: We trust in the Congregation; We know that the love of our BROTHERS will not disappoint us… 60: Image with text: thank you from the bottom of our hearts.

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CEB CONFIGURATION’s REPORT

1. A BRIEF HISTORY OF YOUR CONFIGURATION, INCLUDING THE CONCERNS THAT HAVE EMERGED AND THE EXPECTATIONS THAT YOU HOPE TO ACHIEVE. a. Synod of Mexico 2008: there we went, after surveys, meetings in all local communities and an extraordinary meeting of all Italian provinces, with the choice of model, among the various presented by the Coordinator, to form a single Province out of the six Provinces, while each one remaining in its regions. We left the Synod without two Italian provinces, but with three other new entities, thus forming the CEB Configuration with ASSUM, CFIXI, CORM, LAT, MICH, PIET, VULN. b. Provincial superiors immediately tackled the problem of the shape of the configuration, as well as initiating some projects of solidarity: 21-22 April 2009 the first meeting in Poland, 15-19 September 2009 in Bul- garia, 9-12 February 2010 in Munich, Fr. General was present; 13-15 September 2010 in Rome. Everything has always been communicated to the provinces through letters from the Coordinator. We have defined the first solidarity projects like (study of languages, working for the House of Lourdes, common fund, website, collaboration in formation). The legal weakness appears is obvious, because a configuration is without a central authority to decide and with only a convergence (do-able, but complex) more decisions. Communication is difficult. We arrived at two different visions of configuration: 5 provinces are for a gradual journey towards a single United Province, and two tend towards their own autonomy in a sol- idarity plan in the configuration. This shape is accepted. c. Synod 2010 to Saints John and Paul: VULN and ASSUM chose to return to Northern Europe. We have walked towards a united province with CFIXI, CORM, LAT, MICH, PIET. The projects began to take off, the working groups would become our classic committees of community life, apostolate, formation and economy. These are composed of the Provincial consultors. Solidarity extends to all the realities of life and the apostolate. We understand that the communion must be "full" and not just for sector projects or only to respond to emergencies. d. in the first half of 2011 the provincial chapters of 4 Italian prov- inces, for the first time, addressed and accepted the specific configuration project, i.e. the Union of our provinces, through a gradual path. It orga- nized the meeting of new provincial councils (15-17 June 2011) to start our journey of solidarity.

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e. May 22, 2012 in Rome, meeting of Provincial Superiors with Fr. General. Ottaviano D'egidio and Fr. Luigi Vaninetti, where the request of two the Coordinators Holy Crucifix and CEB to bring to the General Chapter proposed a new configuration formed by 6 Italian provinces, from those of France and Portugal, with missions in Bulgaria, Angola, Nigeria was accepted.

Current problems and expectations: a) Some voices are still baffled about the value or usefulness of the current restructuring, especially the union of the provinces, and other sources of distrust about the possibility that our current religious life can still have a future. There is the problem of restoring momentum to the dis- heartened and encouragement to the enthusiastic and generous. b) Getting "into the climate of the Foundation": the current need espe- cially is not only structural, but qualitative renewal of life and mission. It is expected that the Restructuring process will become a providential op- portunity to verify, merge and raise the content and meaning of our lan- guage when we define our charism and its main aspects. c) Entering the meaning of "Union" that does not mean prolonging to- tally the features of a previous Province (fusion), but to become a NEW Province in every sense (life, apostolate, community, economy, ...). The fundamental question remains: "are really responding to the challenge of today's actual, real world?" d) Continue the work of the commissions in order to interpret the cur- rent situation of our religious life and propose ways of renewal and solidar- ity within the configuration and other configurations and the Congregation. e) The General Chapter finally is expected to formalize the proposal of our new configuration while its practical launch expected by 2015. Meanwhile there will be a study of the legal framework needed (there is already a draft). Only in this way shall more binding engagement be forged challenging projects of collaboration and innovation, with concrete choices not merely functional "emergency preparedness", but "prophetic" to rede- velop the community life, our specific apostolate, our people ...: to expect solidarity before knowing our final structure as a United Province raises concerns, is met with delays and refusals. f) Keep alive, in the Union of the provinces, the balance between "globalization" and "localization" in order not to lose the identity of our presence in the territory and the quality of the commitment of witness and Apostolic and vocation vitality and in the region.

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2. GIVEN THE SHORT HISTORY OF YOUR CONFIGURATION, SHOULD CHANGE OR MODIFY SOMETHING? YES! We have formulated a proposal for a new composition of our configuration, motivated by the fact that in the configuration "Jesus Cruci- fied" some decisions have been reached, whereby the two Italian provinces (DOL and PRAES) and the Province of Portugal (FAT) should form a sep- arate Configuration; they instead chose to express the desire to be one setup that included all the Italian lot, French and Portuguese with missions in Angola, Nigeria and Bulgaria. The CFXI Provinces, CORM, DOL, FAT, LAT, MICH, PIET, so ask PRAES in the General Chapter to formalize this new configuration with each other. Our next provincial chapter of elections will be held possibly in 2015. It will be unique among all provinces, com- posed in accordance with the rules of participation to be determined. As "fundamental design" of the new entity are assumed the creation of a uni- tary Province, with ordinary its own government and divided into territorial sections (formerly Province) which shall be self-governing, with ordinary vicar (or delegate), with some faculties appropriate to ordinary aspects of Government, laid down in uniting regulations. The legal status of these ter- ritories, called "regions", is similar to the one currently defined for the pro- vincial Vicariates, naturally with the necessary adaptations.

3. HOW WOULD YOU DESCRIBE THE P MISSION RESENT IN YOUR CON- FIGURATION? What structure have you implemented in order to ani- mate the religious to carry out the mission? Is there any "after- thought" to keep in mind to improve the implementation of your mis- sion with regard to the challenges of today's world? There is the normal cooperation among the provinces for moments of mission, or other moments, but comprehensive and profound reflection on this aspect has just begun with the reflection on the New Evangelization. Our New Configuration, we repeat, is somehow having to start all over again. The task of rethinking the apostolate we started with seriousness.

4. IN THE FIELD OF SOLIDARITY (FORMATION, PERSONNEL AND FI- NANCE), WHAT ARE THE MOST IMPORTANT POINTS YOU ARE ADDRESSING? a) Solidarity in formation. We share the most important structures, the novitiate and students’ house, with staff from various provinces. There are also suggestions and experiments of a single postulate between provinces, at least a year before going to the novitiate (we have at least two years of postulancy), so that novices can get to know each other and have a common basic formation together.

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b) How to prepare future generations of Passionists in our area: Clearly this has been the concern of all our formators up to now. We have for some time had a common formation plan and slowly we are updating it with recent Church documents. We have already reviewed the chapter of postulancy. This work has been put to alt meanwhile, waiting for the for- mation program that the same General Authority is preparing.

c) Is there an emerging common pastoral program in the configura- tion? A genuine common pastoral program is still missing, but there are various initiatives of collaboration and solidarity, especially in preaching parish missions, in helping the great sanctuaries, in preaching religious re- treats, etc. There are efforts to address the new evangelization, to improve our presence among the youth and the family; we are starting to draft some- thing together, starting from the year of faith.

d) How do you plan to deal with any financial difficulties within your configuration? This is an area that will be facilitated by the formalization a stable legal Configuration. We already have a base of the configuration, but it is now difficult to develop, because the of economic crisis. We are considering the possibility of a joint fund for all the regions of the config- uration. The idea was floated for the congregation by the General Bursar in the previous Chapter, to meet different needs. We have also provided a re- fresher course for local treasurers: 12-14 December 2011 and meeting of bursars on June 11 at Saints John and Paul: it was decided that the new Financial Administration Program be adopted throughout our configu- ration, in harmony with the General Curia Financial administration.

But our solidarity and cooperation, as we said before, expressed it- self on various other aspects and then in other initiatives taken in just one year: a-two Spiritual Retreats, CEB preached by the Provincial Superi- ors. The first at Shrine of Saint Gabriel of our Lady of Sorrows (16-21 April 2012) attended by approximately 70 religious, followed by another retreat at Saints John and Paul (11-16 June 2012) attended by about 30 men. In total one hundred: a good result in our opinion. The experience was appreciated. We plan to repeat it later on other topics. b-The provincial assemblies, with the presence of observers from other provinces, celebrated on the same topics in each province, as the revitalization of community life and the issue of reorganization based on criteria from the Executive Leadership of the configuration, etc.

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c-participation of Italian provincial superiors in chapter of the French province. As a response to the concrete solidarity of personnel it was agreed to send a CORM member to Lourdes, France as community support. d-Retreats in all communities, on texts prepared by Fr. Gabriel Cin- golani (PIET). The general theme was about community life in some es- sential aspects: Eucharist, Memoria Passionis, poverty. Father Cingolani has undertaken to prepare another 6 or 7 retreat texts for next year: so we shall have both formative and spiritual texts on Memoria Passionis, to offer religious, old and new. e-meeting of Young professed religious from 1992, Rome, 25-27 June 2012, in anticipation of the General Chapter and the formalization of the structure of our configuration. About 30 young religious participated. Fr. General and Fr. Luigi Vaninetti were present. The young religious shared above all proposals for their spiritual life, ongoing formation, apostolate, etc. f-the preparation of a legal platform of the configuration: the new setup of the configuration has necessarily slowed down its research, but there is already a draft. g-initiatives for our cultural growth continue, despite the economic difficulties, to support our magazine "The Wisdom of the Cross", the semi- nars of "Cattedra Gloria Crucis" at the Lateran, the Association with the biennial and Stauros and the Museum of Religious art at St. Gabriel, the African Museum of Basella (BG). There is a proposal for a "cultural gym" which will trigger our religious to research on The Wisdom of the Cross, with workshops, with a view to publish their papers in the journal "The Wisdom of the Cross." In the Vatican a day on "The Wisdom of the Cross in the Magisterium of Pope John Paul II," was held on Tuesday, May 15th, 2012. h-pilgrimage to the Holy Land, only for our religious: In the FOOT- STEPS of the GOSPEL of the CROSS, from 15-24 November 2012. i- Renewal of our Proprium (Liturgy of the hours, Missal, Ritual of vestition and profession). Now the conclusion.

5. PRIOR TO THE ELECTION OF THE SUPERIOR GENERAL YOU WILL BE ASKED ALSO TO INDICATE THE FOLLOWING: a) what type of government structure, at Council level, can better sup- port the configuration? With an "extended General Council", which consists of all Presidents of the configurations (perform, among others tasks the role of representatives), with precise duties and rights laid down

124 REPORTS FROM CONFIGURATIONS – CEB in the regulations, in particular with regard to its own territory, and a "Re- stricted" Permanent Council of Father General by 4 Consultors to ordi- nary running, with specific tasks to be undertaken for the animation of the Congregation (e.g. Memoria Passionis, apostolate and the laity, ongoing formation, economy and structures ...). b) With the new structure of the Congregation what relationship should every configuration have with the General Council? We think the answer is contained in the "nucleus" in subparagraph (a). c) How many members do you think are ideal for the General Coun- cil? If you do not accept the above paragraph a), we recommend that you return to the classic number of 6 Consultors, representing the different world regions.

6. IN YOUR CONFIGURATION DO YOU HAVE INTERACTIVE PROGRAMS AND RELATIONSHIPS WITH OTHER CONFIGURATIONS? For now still no: we need to consolidate what we want to be, start our internal collaboration, in order to have the strength to collaborate with other configurations.

7. WHAT CAN YOU SAY ABOUT THE RELATIONSHIP AND COLLABORA- TION WITH THE LAITY? Each province has its own groups of lay people, more or less numerous. There are thousands of lay people who belong to these groups, many of them are also in the Passionist Lay Movement (MLP). The movement has sent to the General Chapter a proposal for the adoption of a set of values on our spirituality, valid for every group that calls itself Passionist. A conference was held to celebrate twenty years of the movement from 27 to April 30, 2012 at St. Gabriel (TE). Areas in which they need to grow: a) their training to be and to keep alive the Memory of the Passion in their ordinary life; b) our help because we are the Memory of the Passion to the weak and little at every level (in faith, hope, poverty, illness, emigration, in interreligious and intercultural dialogue, etc.); c) opening up of the reli- gious to the laity who wish to share our spirituality and collaborate in our apostolate; d) their participation in the New Evangelization; e) communion and solidarity among the different groups in the configuration and in the Congregation.

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PASPAC CONFIGURATION’s REPORT

PASPAC Statistics 1. Holy Spirit Province (Australia, New Zealand, Papua New Guinea) – SPIR. Founded: 1922 (Priests 43, Brothers 12, Students 1, TOTAL 56). 2. Vietnam Mission (Vietnam) – LAVA. Founded: 2005 (Priests 4, Students 5, TOTAL 9). 3. Passion of Christ Province (Philippines) – PASS. Founded: 2000 (Priests 51, Brothers 3, Students 4, TOTAL 58). 4. Province (Korea) – MACOR. Founded: 2002 (Priests 20, Brothers 9, Students 5, TOTAL 34). 5. Our Lady of Peace Province (Indonesia) – REPAC. Founded: 2006 (Priests 82, Brothers 20, Students 34, TOTAL 136). 6. Japanese Martyrs Vice Province (Japan) – MAIAP. Founded: 1999 (Priests 12, Brothers 4, Students 0, TOTAL 16). 7. St. Vicariate (India) – THOM. Founded: 1981 (Priests 32, Brothers 1, Students 13, TOTAL 46). Total for PASPAC: Priests 245, Brothers 49, Students in Vows 61, TO- TAL 355.

Brief History of PASPAC Configuration a) Formation of “Configuration” since the Cuernavaca General Synod in 2008. b) When each entity was asked to move towards those entities with whom one could find a supportive future and with whom one could build solidarity for the sake of giving vitality to the mission, the entities comprising the former “PASPAC Conference” grouped together and continued to belong to the one region: Asia-Pacific. c) This move was the result of an already existing close and developing collaborative relationship with one another, particularly with exchange of personnel for ministry and study. d) It was also the beginning investigation of what became the PASPAC International House of Formation in Manila (English program) and

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Adelaide (Novitiate) catering particularly for the needs of novices from Vietnam and China. e) The foundation of the Configurations on the call to Solidarity, especially in the areas of formation, personnel and finance has challenged the members to see their identity in belonging to the whole Congregation, rather than to parts – yet recognising with respect the cultural and historical uniqueness of each part. f) This new way of being has been understandably slow as it is a process of conversion, i.e. seeing and thinking of ourselves as Passionists in a new way, recognising the formation / personnel / finance needs in the various parts of the Congregation and responding in a spirit of Solidarity for the sake of enlivening our mission. g) Language and distance has been a challenge and contributed to slow process in all the membership being involved and understanding what is going on. h) All entity leaders were more involved and were relied upon to communicate and introduce “the new way”…much patience needed. i) Communications through newsletters from the Configuration and General levels, and also the Assemblies in 2009 and 2011 assisted in greater understanding and participation for the wider membership. j) The close working relationship and collaboration with the International House of Formation project and response to other individual needs has had a great impact on challenging us to live out the call to Solidarity in the areas of formation/personnel/finance. k) I don’t see the need to change or modify anything at this time. I believe that the lines of development established so far are good, and we need to fully integrate our local structures and operations within those guidelines.

Present Mission within the Configuration • To deepen and respond to the call to live in genuine Solidarity with each other in the Configuration, in the Congregation, and in the cries of humanity and creation which impinge upon us.

Structures of Solidarity a) The Configuration has created Structures of Solidarity for mission in the areas of formation, personnel and finance.

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b) Members from each entity are represented on the Formation, Personnel and Finance Commissions, each of which has a Coordinator. c) Meetings, especially for the Formation and Finance Commissions, are a challenge because of distance and language. Good leadership is important. Due to financial constraints face-to-face meetings have only taken place once at the Assembly in 2011. d) Personnel Commission members consist of the entity leaders and have had the opportunity to meet annually.

Solidarity (Formation, Personnel and Finance) FORMATION: a) Each entity has its own formation program appropriate to its culture and situation, but consistent with the Congregational norms for formation. b) English as the common working language in PASPAC is accepted. c) There is need to encourage members to study another language, or languages, of the region. d) Formators will need to come together to discuss a common formation plan, issues, needs and policies, especially Integrity in Ministry/Professional Standards issues. e) The International House of Formation is a common Configuration formation project consisting of two elements: Intensive English course (in Manila) and Novitiate (in Adelaide). f) The International House of Formation has brought to awareness the need for a more integrated formation program. g) Formation Commission agree to explore the possibility of PASPAC programs that offer intensive ongoing studies in Passionist spirituality…need to identify resource people in the region and train others. h) Desire to provide some professed members in initial formation the opportunity to spend a period of time in another entity of the Configuration (for studies or pastoral experience) – to provide exposure and create the possibility of returning to minister in that entity.

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PERSONNEL: • Common projects on a pastoral level at this time are through arrangements between entities providing personnel for ministry to sustain and give vitality to the mission.

FINANCE: a) A process for the sharing of financial information between the various entities in the Configuration has commenced. b) Each entity has committed to ongoing financial support for the International House of Formation project according to its means. c) Parameters for a Configuration Long-Term Investment Fund established. d) Possible external benefactors and funding agencies for International House of Formation project has been identified.

General Government Structure – 2 Models MODEL 1 1. That the General Consultors shall be chosen from the Configurations of the Congregation, with one Consultor being chosen from each Configuration. 2. At the time of the General Chapter the delegates from each Configuration will nominate candidates from their specific Configuration. Those nominated will be considered and voted upon by the total membership of the General Chapter. 3. The General Consultors will normally reside in their particular Configurations. They shall meet as the General Council at least three times per year, in Rome, or wherever the Superior General, with the consent of his Council, may decide. 4. The Superior General, obtaining the consent of his Council, will clarify the interpretation of our Constitutions and General Regulations regarding the subjects that must be decided by the General Council. It will be made clear what matters are to be reserved to the elected General Council gathered in formal meetings and those less urgent or less important matters about which he may call on other members of the General Curia to substitute for elected Council members. 5. In the event that a General Consultor may die, resign from office, or become incapacitated, the Superior General shall direct the

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leadership of the Configuration from which the Consultor came to elect a new General Consultor using the method that seems appropriate to that particular Configuration.

MODEL 2 1. The General Council shall be made up of the Superior General, and four General Consultors elected during the General Chapter, who shall reside in Rome and who will assist the Superior General in the daily administration of the Congregation. 2. All of the Coordinators of the various Configurations of the Congregation shall meet with the General Council at least three times annually, in Rome, or wherever the Superior General, with the consent of his Council, may decide. 3. When a Coordinator of a particular Configuration dies or resigns from office, or is replaced through an electoral process appropriate to his Configuration, the newly elected Coordinator assumes full membership in the Extended General Council. 4. The General Synod heretofore held every two years, shall be held once between General Chapters.

Relationship with other Configurations • No formal Configuration plan developed as yet to this time for interactive relationship with other Configurations – but there is a willingness and openness. • Individual entities within PASPAC are responding by arrangement with entities of other Configurations. • A process of inter-Configuration communication between the respective Coordinators regarding solidarity in personnel, formation and finance need to be established.

Relationship and collaboration with laity • There is a great commitment in the individual entities of the Configuration to collaborate with the laity. • For some entities, relationship with the laity is critically important in terms of life, ministry and future development.

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• On a Configuration level, this relationship and collaboration has not yet been tested…there are possibilities (e.g. teaching, spirituality institutes), but also challenges (e.g. language, culture, finance)

131

JESUS CRUCIFIED CONFIGURATION’s REPORT

“To live is to change, and to be perfect is to have changed often.” J. H. Newman

At the Synod held in Cuernavaca, the Provinces: CALV, CONC, CRUC, DOL, FAT, PAUL, PRAES, REG; and the Vicariates: VICT, LI- BER, DOMIN, ISID, PAC, decided to begin a journey together as a new Configuration. There are reasons for such a decision, although they may not be evident at first glance. The Cuernavaca Synod invited the Congregation to explore a new form of being together in the spirit of solidarity. The Congregation was asked to consider a sharing which would be beyond one's own geographical and ca- nonical boundaries, in order to promote greater interchange among the new and older parts of the Congregation, and to promote our mission in a world which is always more globalized. The provinces CRUC and PAUL (USA) joined with REG (Mexico) and PAC (Puerto Rico and the Dominican Republic) not only for geograph- ical and national reasons, but also because for some years they have main- tained an apostolic collaboration especially with the Spanish-speaking in the USA. The REG province and the PAC vicariate wanted to remain with the USA, but at the same time, did not want to lose their connections with Latin America. Thus, noting the choice made by Spain with their vicariates, REG and PAC decided to continue their collaboration with CONC and Brazil. Two Italian provinces (DOL and PRAES), considering that one of the criteria for the formation of a configuration was “internationality,” decided to continue their collaboration with the vicariates DOMIN and VICT (in Brazil), and to create a collaboration in Europe with Portugal, given that the official language in Brazil, Portugal, Angola and Mozambique is Por- tuguese. The FAT province (Portugal and Angola), taking into account that the Spanish Provinces intended to increase their outreach to Latin America, opted for this configuration because it had historical and geo-political (Eu- ropean Union) ties with Italy; CALV also had its mission in Africa (Mozambique), and a common language with Brazil. The entities in Brazil, for obvious reasons, and CONC wanted to con- tinue and increase their collaboration together.

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Given the geographic expanse of the Configuration, it was decided to have two coordinators (Fr. Joseph Jones and Fr. Norberto Donizetti), in order to facilitate the coordination. At the first Assembly, held at Riverdale (NY), it was decided to form three committees to coordinate the three areas of solidarity (formation, per- sonnel and finance). These committees were charged with presenting a project and submit it for approval to the Assembly. At the second Assembly it was decided to have one coordinator, and Fr. Joseph Jones (Provincial PAUL) was elected along with an Executive Sec- retary. It was also decided to modify the organizational structure in order to better coordinate the activity of the Configuration with respect to the operation of the three solidarity groups. Emphasis was placed on the importance of communication, and the pro- posal was made to study and improve a strategy to overcome the language barriers through translations, so that information would flow in a more timely fashion to the different parts of the Configuration, and to help en- gage the interest of the communities' members. In May of 2010, Fr. Joseph Jones resigned his position as Coordinator, and at the Assembly, held on October 16-18, 2010, Fr. Enzo Del Brocco was elected Coordinator, and Fr. Raffaele Pragliola (DOL) was named Secretary, taking the place of Fr. Jack Douglas (PAUL); but when Fr. Raffaele was elected Provincial Consultor, Fr. Aurelio Miranda was elected Secretary. At the third Assembly, the following organization chart was voted for:

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The Annual Assembly: The major superiors gather once a year. In the assembly, they coordi- nate their planning, and they consider changes in the solidarity teams (for- mation, personnel and finance). The assembly is our highest expression of communion and participa- tion. It meets at least once a year.

Coordinating team: It is made up of the Coordinator of the Conference [sic] and one repre- sentative for each of the Solidarity areas. The role of the coordinator is already established by the Congregation. Responsibilities: x Engage the Configuration; x Convoke and organize the Assemblies; x Help make understandable the entire process which is underway.

Secretariat Responsibilities: x Communication; x Exchange of information; x Translation of documents. The provinces and the vicariates will offer names of potential translators.

Committees for the three areas of solidarity x Formation: Two major superiors of the Configuration and two Formators (Moi- sés Rios, Paulo Correia, Paul Zilonka, Juan Rosasco). Responsibilities: - Novitiate - Student Communities - Pastoral Year - Ongoing formation

x Personnel for the Mission: Composed of three major superiors (Augusto Canali, Luiz Carlos, Laureano Alves). 134 REPORTS FROM CONFIGURATIONS – Jesus Crucified

Responsibilities: - Responsible for the developing shared initiatives. E.g., inter-regional missions…

x Finance: Made up of three major superiors (Fiorenzo, Francisco, Donald). Responsibilities: - Two teams: administration council, and finance council. - Review the document. With reference to the three solidarity commissions, the following steps took place:

Formation: A formation plan was written, to include stages and content for initial formation; the committee worked hard to bring about the start of two novitiates following that decision by the Assembly. One at Ponta Grossa, where the candidates from Brazil, Argentina, Uruguay and Para- guay attend, beginning in January of 2010, and already in its third instance. In July of 2010, a second novitiate in Italy, at Falvaterra, where the experi- ence was intended for the northern zone, and this year, will take place in Mexico. Overall, the experience was positive, not withstand some difficul- ties. The novices showed themselves to be mature and enthusiastic. In spite of some initial difficulties with language, the experience proved to be workable, but will require a greater degree of formation for the formators in this plan. The elderly religious present in these communities were very welcoming, enthusiastic and a big help for the young. Another difficulty to keep in mind is the question of “visas,” especially for the United States and Mexico. For the other countries, one can operate in a normal time frame. With regard to the student communities: they are underway at Cas- cavel (Brazil), at Dorado (Puerto Rico) e at the Scala Santa per further stud- ies. Here, as well, the younger religious are enthusiastic and happy for these experiences, but difficulties have arisen in finding personnel for for- mation, and in some reluctance to take part in these decisions because of cultural or language reasons. In some areas, the candidates are mature adults, and it is not always easy for this age to learn another language.

Personnel: In spite of the vastness of the Configuration, it has not been easy to find the personnel for different undertakings. First of all, as a Con- figuration, it was decided to state the purpose of this Committee by adding the expression “for the Missions”. The Committee had suggested to the

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Configuration that it concentrate on the Missions already present in the Configuration: o Mission in Angola: Needs at least one more Religious; o Mission in Mozambique: needs at least two Religious; o Mission in Engeñero Juarez (Argentina): needs at least one Religious; o Mission in Chiapas (Mexico): Needs at least one more Religious; o Birmingham; o Nigeria.

Unfortunately, this, together with communication, forms the weakest link in the Configuration. I don't believe it is only for the lack of a juridic mechanism, but also for the lack of a deeper knowledge of the realities present in the configuration and among its members. We should take notice that there has been an exchange among various of its entities in order to help with some projects, as among the USA and Mexico, Mexico and the Dominican Republic, Italy and Portgugal on behalf of Angola, Brazil and Argentina, and in Italy between both provinces. At the novitiate in Italy, there was input offered by priests and laity from Argentina, Puerto Rico, Mexico and Brazil.

Finance: A Solidarity Fund was established from funds in the Configuration; it is placed at the IOR, Rome/Vatican. There is a Finance Council to develop the criteria by which the requests made for the Fund will be studied and authorized. The fund is formed from a 1% contribution derived from Configuration's Provinces' and Regional Vicariates' deposits, liquid cash and investments.

Operation of the Fund In responding to requests, the distribution cannot exceed 50% of the Fund.

Personnel authorized to petition the Fund for assistance The Major Superiors, when requested by the Formation or Personnel Committee, will draft a request which will be directed to one of the members of the competent Committee.

Use of the Fund Primarily, but not exclusively, for Formation, for the needs of the elderly or infirm of the Configuration, for common projects and ministries,

136 REPORTS FROM CONFIGURATIONS – Jesus Crucified and for the expenses of the Coordinator and of the Executive Secretary for their service to the Configuration. Our times together have always been lived in a spirit of fraternity and sincerity. Understandably, the territorial vastness and the cultural and lan- guage diversity of the Configuration have always raised some concern for all. If, on the one hand, this expansiveness has been a limitation, on the other hand, it has brought about a better knowledge of one another and of realities of which we were first unaware. The fact of having to engage in dialgoue with parts of the Congregation about which we knew only where they were on the map, has brought about the desire to have a broader mental awareness, and especially a listening and a sharing. No one has ever wanted to divide ourselves up, but to coordinate an area that is so vast made for difficulties which have obvious reasons but which have nothing to do with the good will of religious and superiors. Therefore, in May 2011, I proposed to the Configuration that it work through a network made up of three nodes: Node A: PAUL, CRUC, REG and PAC (USA, Mexico, Puerto Rico and Dominican Republic); Node B: CALV, CONC, LIBER, DOMIN, VICT, ISID (Brazil, Argen- tina, Uruguay, Paraguay and Mozambique); Node C: PRAES, DOL and FAT (Italy, Portugal, Angola and Nigeria).

Certainly, those ties which connect within each Node are necessarily stronger than the ties that interconnect the Nodes. This, however, should not limit us in the achievement of common projects. In fact, the potential which is derived from interchange and planning within a Node can and should facilitate these achievements. I invited each Node to think about a model of collaboration ad intra e ad extra to present to the Assembly in September of 2011. The purpose of working within a network was to clar- ify what concrete steps were possible, knowing that formal structures could not be lacking in the plans to be undertaken; that is, the roles of the different superiors in the diverse areas, the coordinators, and the ways to proceed. In this way, the intention would not be to substitute for the first structures, something that would be an administrative formality, but a change in the mental framework which would help us to share the talents, works, news, and experiences, etc. Here, I would like to quote Prof. Sprega (an expert in Psychology of the workplace) who was the moderator for our meeting in September, 2011. “There may be two kinds of change: the first, change that confirms the previous model (for example, a vicariate which becomes a vice-province); the second, a change which profoundly ruptures the pre-

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existing and well-recognized systems (e.g., a monarchy that becomes a re- public)”.

EVENTS x In the year 2011, Provincial Chapters were held in PRAES, DOL, CRUC and the Congress in VICT. x January 2011 beginning of the novitiate in the Southern Zone of the Configuration, at Pontagrossa (6 novices). x January 2011 Intercouncil meeting (CRUC, PAUL, REG and PAC) at Puerto Rico. x February 2011 Retreat for REG (Cuernavaca), and a meeting with the students of the Province (REG), P. Enzo. x February 2011 Retreat for the PAC Vicariate (Puerto Rico), P. Augusto. x April 2011 Meeting of the Provincial Curias of DOL, PRAES, and FAT. x June 2011 Retreat for Node B (Pontagrossa) P. Enzo. x July 2011 Profession of 8 novices of the North Zone of the Configuration at Falvaterra. x August 2011 Beginning of the Student Community at Dorado (Puerto Rico). x September 2011 Celebration of the Centenary of the Passionist Presence in Brazil. x September 2011 Meeting of the entities of Brazil and Argentina. The decision is made to establish two provinces: North (VIC, LIBER, DOMIN), South (CALV,CONC, ISID). x September 2011 Retreat to the Province FAT (Barroselas) P. Eugenio Mezzomo. x January 2012 Beginning of the student community at Cascavel (Brazil). x January 2012 Intercouncil meeting (CRUC, PAUL, REG and PAC) at North Palm Beach (USA). x June 2012 Combined Assembly of DOL and PRAES, with the participation of the Curia FAT at Monte Argentario. x July 2012 Assembly of the Configuration.

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Collaborative Activities within the Configuration x Religious of REG participate in apostolic works in USA. x 2 Student Communities; in Puerto Rico and in Cascavel. x A religious from REG in the Dominican Republic. x A religious from DOL in the Dominican Republic. x A religious from DOL in Angola. x Collaboration at the Novitiate of Ponta Grossa, plan for one religious from CONC. x 2 novitiates (Ponta Grossa and Falvaterra). x Religious of DOMIN and VICT vicariates in Italy for specialized study. x A shared provincial consultor for the two Provinces in the USA.

Collaborative Activities with other Configurations x RELIGIOUS FROM INDIA IN USA. x COLLABORATION WITH THE CPA FOR THE MISSION IN NIGERIA AND FOR THE POSTULANCY OF THE YOUNG FROM MOZAMBIQUE AT ARUSHA. x AN ITALIAN PROPRIUM. x STIP. x CLAP. x AN INDONESIAN RELIGIOUS IN THE DOMINICAN REPUBLIC.

The Spiritual Exercises (Retreats) were truly a time for sharing and reflec- tion on the process of restructuring in the light of faith. There was genuine sharing of the concerns and suggestions offered for the restructuring now underway.

Outlook for the NODES

NODE A - Continue the collaboration among the Provinces: USA-MEXICO- PUERTO RICO/DOMINICAN REPUBLIC, principally at the apostolic level. - Continue the project of sending students in the USA provinces for the study of English.

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- Mexico is preparing for its Provincial Chapter, - Organize the next Intercouncil Meeting with the Curias of the Zone, the Passionist Sisters and the Lay Passionist, to discern the future. - Organize a Retreat (Spiritual Exercises) in Mexico, open to religious from other Provinces. - Participation at both the Pre-chapter and the Chapter in REG is open to other brethren from the Zone-A. - At the last Intercouncil meeting of January, 2012, at my expressed request that they consider whether to continue with the experience of the Configuration, or think about some other, the majority expressed itself in favor of making the Node into a Configuration with an openness to collaborate with the other Passionists who work in Mexico and Cuba.

NODE B - Make Zone B into two Provinces; one, North (DOL/VICT- PRAES/DOMIN-SPES/LIBER) and one, South (CONC-CALV- LAT/ISID). - A General Assembly (March 2012), Spiritual Exercises (July 2012) (NORD); Assemblies in the single entities; a prayer-Assembly (SUD). - Confirm the present model of governance in the Configuration. Re- affirm that the postulancy should be a minimum of two years in one's own country. During this time, preference will be given to the study of philosophy or other disciplines, and to the integration into the Passionist Life; the proposal that there be a single novitiate; proposes the use of the term “juniorate” instead of “theology student community” (“studentato di teologia”) because formation after the novitiate is not only the study of theology, but is also life lived a religious in temporary vows. I have proposed other initiatives, as well, for ongoing formation: communication of significant experiences from the various entities utilizing various means of communication. - Consider a collaboration with the Passionists in Chile, Cile, Bolivia and Peru.

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NODE C - Invest in ongoing formation through workshops to be held at Falvaterra and Argentario, to be offered to all of the Passionist Family (religious and laity). - Plan for a Passionist pilgrimage to the historical houses of the two Italian entities for the whole Congregation. - Plan a meeting of young religious for an interchange of experiences, also in the light of youth ministry and vocational ministry. - Create a shared Secretary for Missions to work for Angola and Nigeria. - Create a pastoral-strategic plan for the missions, in collaboration with Brazil, given their presence in Mozambique; dialogue with the CPA on this. - Continue the meetings of the Curias of Zone-C, and provide for a meeting of the local superiors, and another for the local treasurers/economes of the three provinces. - At the Assembly of the two Italian provinces with the Curia FAT, the religious said they were in favor of a new configuration, made up of the union of Node C of the Jesus Crucified Configuration, with the CEB.

At the last Assembly of the Configuration, analyzing the path already trav- ersed and its viability, although with some difficulties, it was acknowl- edged that the present composition of the Configuration should be modi- fied.

The proposal is: CRUC-PAC-PAUL-REG: one Configuration with an opening to collab- oration with the Passionist presence in the rest of Mexico and in Cuba. CALV-CONC-DOMIN-ISID-LIBER-VICT: one Configuration with an opening to collaboration with the Passionists in Chile, Bolivia and Peru. DOL-FAT-PRAES + CEB: one Configuration.

This proposal came out of the last Intercouncil meeting in January 2012, and after the decision made by the Assemblies and consultations of the communities of the Provinces of DOL, FAT and PRAES.

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Such decisions are the fruit of a path taken together. Certainly, the idea of continuing together was a beautiful one, but the difficulties in carrying out projects have made it necessary to look for a greater viability which does not disparage the route already taken; to the contrary. In fact, the path already taken will encourage a greater interaction among the Configura- tions which will be formed. For example: the Italian provinces should con- tinue to accompany their vicariates until they are independent; among Nodes B and C, there will be a continuation of a kind of collaboration in policies toward missions in Africa, together with the CPA, etc. We are not renouncing the desire to work in profound solidarity and sharing, but we recognize how important it is that the membership be not only involved, but enthused and kept in touch so that it will be able to ex- perience the new developments. This recomposition will encourage, inten- sify, reinforce and deepen our collaboration. Furthermore, for the future of this process, we recognize the need to work together with the laity and Passionist Sisters about our charism and our mission, and to avoid the temptation to generate lifeless structures.

What kind of general government do you desire to propose to the Chapter? Node A: All of the emerging areas should be represented, and possibly with a minimum of six consultors, with the re-establishing of the role of the Vicar General. The Coordinator should not be the Major Superior of an entity so that he can encourage the configurations and be the link with the other configurations; the Coordinator should have the support of a team to carry out his guidance. Node B: The consultors should be the coordinators of the areas. In Rome, there can be a small governance group (administrative and juridi- cal). The others can move about in their regions to stimulate and guide the life in their respective areas; they can return to Rome for council meetings only. Node C: Return to six consultors, which will reflect the diverse cultures in the Congregation. Continue the conversation about the configurations: General with six consultors plus an enlarged council made up of the coor- dinators of the Configurations.

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CPA CONFIGURATION’s REPORT

A brief history of the Configuration Like all the configurations of the Congregation, the CPA configuration was formed at the Synod in Mexico in 2008. It comprises one vice province (SALV) and three vicariates (CALW, GEMM and MATAF). The countries covered by these entities are Democratic Republic of Congo, Kenya, Tan- zania Botswana, Republic of South Africa and Zambia. There are approxi- mately 145 religious making up this Configuration. Also making up the configuration is a big number of candidates: There are approximately 20 theologians, about 9 novices, 60 philosophers and a number of aspirants. Among the religious of the configuration there are now only about 14 mis- sionaries left and the rest are Africans. All the entities making up the con- figurations are now led by African Passionists. These leaders form a board and meet regularly together with the General Consultor for Africa, the co- ordinator and the two provincials under whom the three vicariates belong for decisions concerning matters of solidarity.

Concerns There are a number of concerns. Of no particular order of importance is the question of ambiguity of relationship with Angola and Mozambique. These are missions within Africa but not really part of the configuration. Of a similar concern is the relationship between the configuration and the provinces under which the three vicariates belong. While the vicariates be- long to the African configuration, these provinces belong to other configu- rations. And still in the concern of relationship is the question of the new mission in Nigeria. At the beginning of this new mission in Nigeria, it was presented in one of our configurational meetings as part of the configura- tion project, but as things stand now, we understand that it is not. One other major concern is the movement of the entities making up the configuration towards autonomy; one vice province and three vicariates. We are concerned about the preparations for this important movement, the planning and the preparation of structures and of course the timeframe. Then there is the formation that needs to take place, the issue of finance and the training of men for formation and administration in all levels of an autonomous entity. Our geography is also an issue of concern. Although all the entities are in the same continent, there are very long distances and with it comes the cost of travel. It is very expensive to travel between these entities. At times.it is cheaper to travel from Africa to Europe than to travel within Af- rica by air!

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Expectations The survival of the configuration is to a great extent based on the ex- pectation that the solidarity fund would become a reality capable to assist in the concerns and challenges that are facing our configuration. In this regard we, as all the entities of the Congregation, expect to pay the 2% tax that was agreed upon with the understanding that it will be beneficial not only to us but to the entire Congregation. Recently the General instituted Trilateral Commissions, tasked with the dialogue between vicariates and their respective mother provinces concern- ing the movements of those vicariates towards their autonomy. We expect to see that these commissions will reach their desired goals and that the vicariates in question will achieve a level of autonomy capable of giving life, not only to those vicariates but to the entire congregation. While the numbers of the missionaries in the configuration has drasti- cally reduced and the entities are now led by the Africans themselves, we still expect accompaniment from the respective provinces in order to share expertise especially in the area of administration and management.

Need to Change or Modify In order to be true to our name, Configuration of Passionists in Africa, we feel it would make sense and would be important if all the Passionist presence in Africa were to belong to the one configuration. In order to achieve this noble desire, all the entities currently involved in Africa need to engage in a serious dialogue, so that the configuration could achieve this desired unity. At the moment there are four configurations currently in- volved in Africa, in various levels and capacities. For this dialogue to bring a greater collaboration within Africa there is need for the levelling of the platform so that the dialogue can take place as among equals. With the unity that we have mentioned above, we hope and would like to see, that all entities engaged in formation programmes, would apply a common formation policy for African that has been agreed upon by the whole configuration.

The present Mission We understand mission as the Passionist mission as it is lived within Africa. This includes all the activities that the Passionists are engaged in in Africa at the present moment. But if we talk about the mission that is ex- clusively passionist, then the dominant one would be the formation work and programmes, that we are involved in. There are pastoral works carried

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out in parishes, retreat centres and preaching of retreats to various groups and individuals. We also have men teaching in institutions of learning and seminaries. Besides these activities, we also sponsor and support other outreaches like the development projects of all kinds, orphanages and medical cen- tres… These put together summarises our present mission as it is lived in Africa.

New Aspects or thinking of the Mission A new evangelization initiative has begun in one area. This involves some of our men collaborating with a team of the laity. We are still brainstorming and dreaming about actualizing the popular preaching missions beyond our present areas or work to include outreach via retreats and ministry to the young people; outreach to those who suffer through loss of all kinds and illnesses. While we are trying to maintain our own identity and ministry as reli- gious and thinking or new ways of carrying that mission, there is always the pressure from the Bishops under whom we work to keep assisting in the growth and development of local Dioceses. This understandably slows the progress of a re-thinking of the mission.

Solidarity in the 3 areas (Formation, Personnel and Finance) As we have said earlier, there are a number of issues we are confronting in this regard. Some of the most important among them concerns the geog- raphy of the configuration. There are huge distances between South Africa and Nigeria for example. This makes communication very difficult, not to mention that there are 3 official languages involved, without counting what you might call dialects. And of course the finances are a major restricting factor as none of the entities making up the configuration is financially au- tonomous. Because all the entities in the configuration are developing, aspiring to reach self sufficiency and autonomy, each entity’s first commitment is to develop itself towards this goal. This then creates a certain difficulty on how to strike and reach a balance, between promoting the local entities and still be unreservedly open, to common configurational goals. Our best example in solidarity is the work we have done in formation. Each local entity takes care of its own candidates in initial formation but the four entities combine for the post novitiate formation in Nairobi. We have done a lot of work in the formation Plan. We have collaborated in the training of our candidates in theology in Nairobi and at times for the 146 REPORTS FROM CONFIGURATIONS – CPA novitiate, and we have done extensive work on the formation policy for Africa both in the past and since the synod of 2008. We also do share per- sonnel in this work of formation. As we are busy promoting vocations and the existing pastoral work, we have not yet developed a common pastoral project in the configuration, ex- cept to say that some of the activities we are engaged in are common, in the different places and entities. The financial difficulties for the configuration are not in the future. The difficulties are very much in the present and that is why each of the entities is looking to become financially self sufficient through income generating projects for each entity, getting expert assistance in planning and expertise in administration. This is why we are expectantly looking to the solidarity fund and the arrangements that the Trilateral commissions will come up with. In some areas we do experience difficulty in having guaranteed funding for formation. It is clear that our ministries will not be able to produce in- come enough to support us at this stage and therefore, the need to develop income generating schemes and investments to supplement our income. As we do this, we need continued support form external sources.

The Structure of the General Council We would like to see a General Council composed of the Superior Gen- eral and at least six consultors, representing the global nature of the Con- gregation. The consultors would play the consultative role and be a link between the various configurations and the Generalate. They, the Superior General and the Consultors, would be the face of and having a vision for the whole Congregation. Each configuration could have a representative from within their con- figuration in a group or a board to be a voice for the area and to represent their concerns.

Interactive Relationship with other Configurations We have expressed our need to dialogue with other configurations cur- rently involved in Africa. This is an indication that we are open to welcome new members to join the configuration. We are in dialogue at present and are assisting in other configurations. And of course, we are in state of constant dialogue with two of the mother provinces to which our vicariates belong. We further suggest a possible

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dialogue or interaction between our configuration and Paspac, seeing that they stage of development is somewhat closer to ours.

Relationship and Collaboration with members of the Laity We collaborate with different passionist sisters and other congregations of sisters both in ministry and in sharing spirituality. We have a lot of ex- passionists and some of them have grouped themselves in some areas and we collaborate with them. We have some lay movements for people within Africa, some relationship or collaboration with donors, benefactors and supporters from without Africa.

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149

NESP CONFIGURATION’s REPORT

1. HISTORY OF THE NESP-CONFIGURATION Since, in 2006, the 45th General Chapter “enthusiastically commit- ted the Congregation to proceed with the process of Restructuring” the North European Conference (NECP) – ASSUM, GABR, IOS, MICH, PATR, SPE, and VULN Provinces - immediately (March, 2007) drew up its Strategic Planning. It was felt that General Chapter had failed to agree clear objectives and strategies or to provide firm guidance for re- structuring programmes. However, it was agreed to try to give concrete shape to it in the new NECP (President/Coordinator: Nicholas Postlethwaite, Secretary: Jeroen Hoogland). At its General Assembly (June 2007), the NECP decided to prevent a “leaving it to the General Government to decide” and, on the other hand, to honour the dimension of autonomy of the existing Provinces. Therefore, a close look would be taken at the process of restructuring that the Redemptorist St. Clement-Province had been undertaking in similar circumstances. From the very beginning, ASSUM and VULN, decided to opt out of this exercise. In 2007-2008, using this model, GABR, IOS, MICH, PATR, and SPE collaborated towards the creation of a unique new Province to sub- sume the older existing ones, which, in turn, would be transformed in “Regions” of the same. A tentative project of its envisaged “Provincial Constitutions” was submitted to the approval of five existing Provinces. Although not each of the five Provinces had found itself sufficiently in- volved in this process, only the MICH Province reported its decision to discontinue this line of restructuring. This NECP attempt to restructuring was duly reported during the 2008 General Synod. When the same Synod opted for a new Configura- tion process, GABR, IOS, PATR, and SPE found themselves integrating the Nord European Configuration (NESP), while ASSUM, MICH and VULN joined the CEB-Configuration. From early December 2008 onward, the new NESP-Configuration started off this new project – President/Coordinator: Frans Damen. Alt- hough, by then, the enthusiasm for restructuring had weakened consid- erably, it was decided to start organizing solidarity in the NESP, setting up a preparatory Commission to design the organization of the same. During the NESP General Assembly (October 2009), the Statutes of the new Configuration were approved. On the basis of the Commission’s suggestions, it was decided to set up not three but one Working Group, named “Solidarity in Formation” (SiF) – integrated by members of all

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NESP Provinces -, to accompany and monitor, along the lines of the former NECP, the initial formation programs going on in the Configu- ration, and to take initiatives and to organize ongoing formation pro- jects. The SiF met several times. At the July 2010 Coordinators’ meeting in Rome, the NESP-Config- uration presented itself as a community of living solidarity, a body in which the four Provincials collegially act and decide matters of Solidar- ity in formation, personnel and finance, while respecting the autonomy of its four entities and honouring the principle of subsidiarity. The same presentation was to be made again during the 2010 General Synod. During the 2010 General Synod, unexpectedly, both the ASSUM and VULN Provinces asked to leave the CEB Configuration which, in their experience, included an excessive centralisation process, and they solic- ited to join the NESP. After an evaluation by the NESP Provincials, and a dialogue with the ASSUM and VULN Provincials, including their for- mal acceptance of the aims and Statutes of the NESP, this demand was met. It was also ratified by the General Synod. During the meeting of the NESP Provincials with the General Gov- ernment in Rome, January 2011, each provincial gave an update of his Province. Also the decision making process within the Configuration was discussed. The 2011 NESP General Assembly brought further elucidation con- cerning the motives why ASSUM and VULN prefer to stay in the NESP. Furthermore, it was generally felt that the restructuring process left the NESP members with an feeling of uneasiness: In actual fact, we did not practice more Solidarity in the NESP than in the former NECP-Confer- ence. Had any progress been made ? Nevertheless it was decided to con- tinue to work in the NESP-Configuration, and see what the next General Chapter would contribute to the ongoing process of Restructuring. Following the November 2011 Coordinators’ meeting in Rome, preparation of the General Chapter started off with the organization of the elections of the Delegates of the Ex-NESP to the General Chapter, and the collecting and summarising of the answers given to the Ques- tionnaire submitted to the members of the NESP. With regard to the Solidarity in Formation, a Conversation Week, about our Passionist charism in a changing world, and planned to take place in Paris in September 2009, was cancelled after MICH joined the CEB-Configuration. The following year, the idea to organize a Config- uration meeting of confreres committed to pastoral work in our shrines was substituted by the proposal to hold a NESP meeting for students,

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scheduled for July 2012. No concrete steps were taken. However, mean- while some thinking has been done on the idea to organize a gathering of students from PATR and VULN. The SiF Working Group is to meet in November 2012. During the 2012 Annual Assembly, a new NESP directory was elected: President/Coordinator: Frans Damen; Vice-President: Patrick Duffy; Secretary: Jeroen Hoogland. Participation in the General Chapter was duly prepared. While an- swering the second Questionnaire of the Chapter Preparatory Commis- sion, we clearly realised that the Configurations are merely experimental entities, without juridical authority. The language of the Questionnaire appears to be written in light of the expectation that the existing Config- urations are going to be confirmed. We feel we can't answer something on the basis of presumed assumptions. By using certain terms (language) we may tend to 'create' reality and not just to ‘describe’ it. We need to continue to have experimental structures, because the present ones are not mature enough to make a decision on them now. The process is not completed yet.

2. THE MISSION OF THE NESP Although the NESP is situated in a rather limited geographical re- gion, the variety in its six entities with regard to history, culture, lan- guage and experience (e.g. foreign missions), is considerable. Each one, in turn, has a multi focused approach to the mission of the Congregation through a variety of forms and types of ministry. As a collegial entity, we want to share and support each other, and the various expressions of the mission. Respecting each others' provin- cial autonomy, we are working toward sharing and learning from one other. The restructuring of the Congregation should be developed along a variety of different lines and models, responding to the diversity of the existing conditions and challenges. The NESP, with both its predomi- nantly ageing and declining membership, and – not less challenging – its new generation, needs collegial, and not authoritarian or monolithic structures.

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3. SOLIDARITY IN THE NESP By far the most important issues are in the field of Formation: both Initial and Ongoing Formation. A: We established the Working Group, ‘Solidarity in Formation’ (SiF), which assists the NESP, through consultation and collaboration, on an 'ad hoc' basis, in the Initial Formation programs that are currently taking place in different entities, especially in ASSUM, PATR, and VULN - which are formally recognised by NESP. Further, each NESP member is open to collaborating in formation programs in the NESP as well as to hosting confreres from other NESP Provinces and other Con- figurations for Initial Formation. B: We favour a personnel sharing policy – a very limited possibility due to the advanced average age of our religious - on an ‘ad hoc’ basis. SiF is committed to organise formation opportunities and programmes for professed members, and Conversation Weeks/Conversation Days in the NESP. C: NESP operation costs are shared amongst its members, and paid through a common fund. In principle we consider financial Solidarity with the members in need. Cross-configurational financial Solidarity with other Passionist entities in need are being offered through the Gen- eral Solidarity Fund.

4. GENERAL GOVERNMENT A: We believe that the best leadership structure is one in which each Configuration/Region is represented by someone from each Configura- tion/Region. We are open to two models which might provide good com- munication between the General Council and the Configurations/Re- gions: Model a: A General Council of members committed to a number of defined portfolios of areas of special concern/competence, assisted – on a regular basis - by a Consultative Council of representatives from each existing Configuration/Region. The canonical authority resides with the General Council. The Number of members/portfolios will either be determined beforehand, or be left to the General Council. Model b: A General Council made up by representatives of each existing Configuration/Region (without a wider Consultative Council).

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B: In both models, the Configurations/Regions will be represented, either directly through a member in the General Council, or in the Con- sultative Council of representatives assisting the General Council. C: We favour the number of six (6) General Consultors.

5. NESP AND OTHER CONFIGURATIONS No interaction is properly planned with other Configurations. Apart from the commitments that some Provinces have with their Vicariates and Missions, there exist provincial initiatives and responses, on an ‘ad hoc’ basis, to individual members of other Configurations. The dimension of financial solidarity is organized through the Soli- darity Fund of the Congregation.

6. RELATIONSHIP WITH LAITY This is happening on a Province basis, and in various ways - not at a configurational basis. However, the commission “Solidarity in For- mation’ is also resourcing Passionist lay movements within NESP.

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155

“A REFLECTION ON THE SPIRITUAL PATRIMONY OF THE CONGREGATION”

Fr. José Luis Quintero Sánchez, C.P. (SANG)

A brief, general introduction

This is the title that was offered to me for today. I was told that the hope was to dedicate this day to a reflection “along the lines of a seminar, on our spiritual patrimony”. As you can imagine, the theme is quite broad and difficult to narrow down. As I began to work on it, I wanted to be very conscious of those with whom I would share it, recognizing that it was a service from one brother to another and on behalf of his brothers. What I have thought through and written is nothing novel, perhaps I am simply putting into words some of the many things which this theme embraces. These words are a dim and intimating reflection of a reality to which they refer. I accepted this service with a certain reticence and I took it up, per- haps naively and without much awareness of what was involved, let alone of my own limitations. I trust that everything which I will say – albeit with too many words – words not necessary for someone who has savored and lived intensely the gift of one's vocation, may be like a soft breeze which brings new fire to smoking embers, or like the rustling of a stream which reveals its constant flow, day and night. Perhaps this is already too preten- tious. I entrust everything to your patience, and if what you hear and read takes you to other places where you may savor and live the grace of your Passionist existence, then this modest service will have fulfilled its objec- tive. It appears that the Spirit is accustomed to work with considerably in- adequate instruments, and this case is no exception. This reflection arises from the simple and daily being and living in the Passionist life, in the heart of this charismatic community. It is a hymn, modest and unpretentious, to this gift which I received and which I desire to live in gratitude and generosity, always in the way to conversion and dedication which is not yet realized in full. Thus, without any other inten- tion than to have wished to fulfill the responsibility given me – and for which I am truly grateful – and being quite aware of my limitations, lacks and inadequacies, I present this to you. Undoubtedly each one of you has something to add to it, you can enrich its content, and you can question it.

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If it serves to do as much, my words will have been a sounding board, whether in harmony or disharmony with yourselves. That will be its merit, as I well realize that your patient hearing and acceptance are much more than my efforts and presentation. I have divided this reflection in three parts which correspond to the three areas listed in the agenda for this day. - Part one is a reflection on the components of a charismatic tradition. I describe the concept, and I propose a special framework by which to understand our reality in the context of biblical revelation, ecclesiology and Christology. I continue with an enumeration of the specific elements which configure a “spiritual patrimony” and how to approach them in so far as they are living realities “in which the Spirit lives”. - The second theme is centered on the formulation of the “Consecration to the Passion of Our Lord Jesus Christ” as the charismatic and constitutive element of our identity. Following a brief historical overview, I will cover the elements which define this reality in the Constitutions and I will analyze in a more extended way three aspects: consecration, identification between the One Crucified and those who are crucified, and a reference to the Paschal Mystery. - The third topic centers on a description of the process of theological reflection which studies the Passion of Christ from the point of view of the charism. It tries to present a description of that “conceptual-reflexive” moment which starts with the charism, and proceeds to consider the Mystery which gives the charism its identity. At the end of each topic, I present some questions or areas for reflection which might serve for dialogue or for a deeper reflection.

Here at the very beginning, I want to express my thanks to those who have given me this opportunity to reflect aloud on this inexhaustible gift which the Lord has given us, and my thanks to you for the patient attention which you will offer. I place all that I have lived and labored over, together with what we shall experience together this day, “at the feet of the Cruci- fied” where St. Paul of the Cross used to repose, where he underwent his deepest illumination, and where he let himself be transformed, transformed into a living Memory of Christ's Passion.

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First Topic: THE ELEMENTS WHICH MAKE UP A “CHARISMATIC TRA- DITION.͇Keys to its interpretation starting from revelation, ecclesiology and Christology (the referential framework). 1. Revelation and biblical experience as a criterion for a tradition (conforma- tive tradition). 2. Charismatic Plurality in the bosom of the Church “communion”. 3. The “contemporaneity” of the spiritual experience of Christ as the possibility for all spirituality and existence as a “following”. 4. Elements which configure the spirituality of a charismatic tradition.

Second theme. THE FORMULATION OF THE “CHARISM” IN THE TRADI- TION OF THE CONGREGATION. A special vow – Consecration to the Passion. An ongoing process of “creative fidelity” given rise by the Spirit. 1. Diverse moments and their realization. 2. Formulation and institutional expression of the “special vow”; (a) A brief, historical review; (b) The “new element” in the placement and formulation within the Constitu- tions (1985) in the light of Vatican II. 3. Consecration to the Passion. Some perspectives; (a) The consecration to the Passion as “participation, assimilation, confor- mation, appropriation”; (b) The consecration as “mission” based on the “relationship” of the Passion of Christ with the passion of humankind; (c) Consecration to the Passion “in the dynamic of the Paschal Mystery”.

Third theme: THE “THEOLOGICAL-SPIRITUAL-PRAXIS KNOWLEDGE” WHICH ARISES FROM THE PASSIONIST CHARISM AND WHICH GIVES IT FORM. Passiol- ogy-Theology of the Cross – Wisdom of the Cross - Memoria Passionis as “herme- neutical key”. 1. The letter of Fr. Leo Kierkels, “Letter on the study of the Passion” (25 Feb- ruary, 1930). 2. The recent article of Fr. Antonio M. Artola. Passiology. 3. The category “Memoria Passionis” as the hermeneutical and descriptive key for the Subject “Passionist”, its awareness and reflection (its lived-aware- ness-practice); (a) The consideration of this category as conforming a “forma mentis et cordis”; (b) aspects which are included in its realization and expression; (c) The memoria passionis as “hermeneutical criterion” or “theological locus”; (d) Some traces of this theology as arising from charismatic grounds; (e) The memoria passionis as a “critical-institutional” moment in the congrega- tional identity: Configurator of its being and acting.

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First Theme: ELEMENTS WHICH COMPOSE A “CHARISMATIC TRADITION͇ Keys to its interpretation based on revelation, ecclesiology and Christology. (Reference framework)

Object and method for this reflection. At the start of this reflection, the objective is to establish the congrega- tional charismatic patrimony in the context of biblical revelation, offering some considerations about how the fact of God's communication is made a “tradition”. We shall derive some characteristics from this regarding ac- cess to our own proper charismatic tradition. A second referential frame- work is the consideration of our charismatic family in the bosom of the ecclesiology of communion by offering some elements which permit us to recognize the origin of our vitality and of our place in the communion ma- trix which constitutes the Christian community. In this same introductory section, referential framework, is presented a brief reflection on the theol- ogy of the “mysteries of the life of Christ” as a framework for the Christian existence, and the origin of all spirituality, especially for those with Chris- tological attributes. I conclude this referential review with an enumeration of the elements which make up our spiritual-charismatic patrimony, with a mention of the attitude which we should take before them

1. Revelation and biblical experience as criteria for a tradition. (con- formation tradition) We understand by “tradition” the conformation of the existence which is offered to us as an external gift of God, which gift operates in a way that conforms to the human being in his spatial-temporal actualization with his- torical and inter-relational attributes1. The biblical revelation which culminates in Jesus Christ is a process by which God reveals and bestows, in a pedagogical and progressive action,

1 “Sin mengua de la verdad y de la santidad de Dios, la Sagrada Escritura nos muestra la admirable condescendencia de Dios, ‘para que aprendamos su amor inefable y cómo adapta su lenguaje a nuestra naturaleza con su providencia solícita’. La palabra de Dios, expresada en lenguas humanas, se hace semejante al lenguaje humano, como la Palabra del eterno Padre asumiendo nuestra débil condición humana, se hizo semejante a los hombres” . Constitución Dei Verbum, 13. 159 46TH GENERAL CHAPTER

so that the human being is “habituated” to a new communion which be- comes an encounter, a recognition, and a newness of life2. This bestowal passes through successive condensations which, as they are integrated into a network of relationships and references, acquire a certain normative or vinculative character. They will be at the same time normative references in the sense of criteria for truth and the origin of new experiences in conti- nuity with and in connection with the root, and open to new determina- tions3. In an analogical manner, this process can be applied to a charismatic tradition in the bosom of the Christian experience. The indispensable elements which assure the possibility of Christian ex- perience according to the catholic tradition are: The Scriptures, read and interpreted in the bosom of the Church, the principle of sacramentality cel- ebrated in the fundamental ecclesial communion, the living out of love and the communion in the confession of the apostolic faith received and pro- fessed. These elements are not exhausted in their external objectivity, nor can they be lived in an isolated way; rather, they are the expression of the do- nation of God which happened in Jesus Christ. The revelation and the tradition in which this donation is expressed or is condensed are donation and personal encounter with the Lord, who by his incarnation has entered into human history, making it his own and becoming, Himself, the “con- temporary” of every human being4. What is indeed novel about Christian revelation is not that it occur through intimately connected “words and deeds,” but that it is through the very per- son of Jesus Christ, the eternal Word of the Father. Once revealed in his per- son, it does continue to be expressed in “words and deeds,” as was seen in the Old Testament. This great and original event appears as the beginning of the evangelical tradition. This tradition does not pretend to narrate the works of Jesus, but rather Jesus himself, who accomplishes such signs and thus giv- ing rise to an encounter with Him. The signs are nothing more than the means

2 Cf. GUSTAVO BAENA. Fenomenología de la revelación. Teología de la Biblia y hermenéutica. Ed. Verbo Divino. Estella (Navarra) 2011. 3 Dos referencias a la riqueza interpretativa de la Escritura: “Cuanto más progresa un hombre santo en la Sagrada Escritura, tanto más esta misma Escritura progresa en él” (Gregorio Magno) “Scriptura crescit cum legentis spiritu”. La segunda de Juan Scoto: Sacrae Scripturae interpretatio infinita est. (cf. P.C. BORI. L’interpretacione infinita. L’ermeneutica cristiana antica e le sue trasformazioni. Ed. 1987.págs. 27-72. 4 “El Hijo de Dios con su encarnación se ha unido, en cierto modo, con todo hombre” (Constitución Gaudium et spes,22). 160 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO of drawing near to him5. This encounter with Jesus is experienced as saving and as sacrament in the Christian Community, recognized as the Universal Sacrament of Salvation. In this sense, the Church becomes the community of “memory, narration and tradition.” The contemporaneity of the event be- comes memorial in as much it is the efficacious present of what has taken place; the narrative presents it in the coordinated space-time moments, and the tradition allows a new configuration because of the vitality which it calls forth. These, “memory, narrative and tradition,” are the fruit of the continu- ing actuality of the fecund gift of the Spirit which makes possible the recog- nition of Jesus as “The Lord” (1 Cor. 12,3), and to call God “Father” (Rm. 8,14-15). It is necessary to develop the “normative and creative” character of the memory and narrative which are so important to the tradition in both the new and old testaments. It is the matter of the identity which is born of the immersion into a life-giving stream which goes before us, makes us who we are, and is more than we are. The memory and the narrative are instru- ments which make possible a “personal encounter” in a “communion-struc- ture” with the Lord. Memory and narrative, revelation and identity, demand a “memorial community” in which the announcement and the welcome take place, the encounter and the conformation of the subject-in-relation- ship6.

2. Charismatic Plurality in the bosom of the church “communion”7 The insertion into the paschal event of Christ through baptism incorpo- rates one into the trinitarian communion in the bosom of the Church. Com- munion is thus the origin of the unity and the diversity which shape the Christian community. “Thus, all of the Church appears as 'a people gath- ered in virtue of the unity of the Father and Son and the Holy Spirit”8. The

5 Cf. S. GUIJARRO. Los cuatro Evangelios. Ed. Sígueme. Salamanca 2010. Especialmente el capítulo titulado “La memoria de Jesús” (págs..529-540) 6 Cf. ADOLFO GONZALEZ MONTES. Fundamentación de la fe. Ed. Secretariado Trinitario. Salamanca 1994; H.FRIES. Teología Fundamental. Ed. Herder. Barcelona. 1987 7 Es numerosa la bibliografía que insiste en la perspectiva eclesiológica elaborada desde la categoría de comunión y comunión trinitaria. Obras de M.KELH, TILLARD, B.FORTE. Una obra síntesis. J.CRISTO REY GARCIA PAREDES. Teología de las formas de Vida Cristiana. Tomos I,II y III. Publicaciones Claretianas. Madrid. 1999. 8 Cf. Constitución Lumen Gentium 4. 161 46TH GENERAL CHAPTER

superabundance of the Spirit is shown in the Charismatic Church “with di- verse hierarchical and charismatic gifts, and it is embellished by their fruits (cf. Ef. 4,11-12; 1 Cor 12,4, Gal 5,22)” (LG.4).

A. The work of the spirit in the Christian community 1. From the beginning of the Church, the Christian experience lives an abundant treasure of gifts and graces at both the personal and communitar- ian levels. These exceed what is needed and they express a superabundance of generosity. The apostle, Paul, offers us in his writings four lists of char- isms: 1Cor 12,8-10, 1Cor 12,28-30; Rm 12, 6-8; Eph 4, 11. These are per- sonal gifts given for an expropriation which is the identification with the spousal and kenotic love of the Master, with its Servant and Sacerdotal dimension. 2. Other gifts and charisms arise in the Christian Community which re- veal the unfathomable richness of the mystery of Christ (cf. Eph.3,1-11), the depth of the mystery of God as known through his Spirit (1 Cor 2,9-11) for the sake of “giving us the form of Christ” (Gal. 4,20). This other level of charism no longer refers so much to activities or ministries, but to the '”maternal” dimension, in so far as it engenders the new being who has the Spirit by which we are reborn “in Christ”. It is the internal gift which ap- pears at the most intimate encounter of our personality in order to make it Christ-like, pneumatized (dwelling of the Spirit). Here, again, the gift and its abundance are superabundant. 3. “Gifts and charism” arise in the Christian Community, they are of- fered as “stable modes” for Christian existence. Among them are “matri- monial life” as a lay way of life, and “consecrated life” and “ordained ministry”; this latter one having some particular qualities which are quite specific.

One might offer a duplex descriptive classification: Firstly, charisms “of” the Christian Community, which would be those indispensable insti- tutional elements for giving rise permanently (in all times and places) to the experience of Jesus. Here we can name: The Scriptures, held up and lived by the Christian Community, the sacramental principle, and ordained ministry as a witness to the fidelity of the Spirit and the Lord for the Church. Secondly, Charisms “in” the Community, which would be those which express the superabundance of the riches of Christ which are trans- lated into forms of Christian existence. Another way of qualifying them would be the following: (1) charisms for a specific service (prophecy, healing, for example); (2) charisms for an

162 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO institutionalized ministry, or a way of life, and (3) charisms as a particular gift of the superabundance of the Mystery of Christ, which shape Christian existence. I want to refer to these latter as the designers of “charismatic families in the bosom of the Ecclesial Communion”.

B. “Charismatic families” raised up by the spirit from the unfath- omable richness of Christ’s gift In the passing of the centuries, the Spirit has raised up experiences of Christ and of his Mystery, which, because they are a personal grace also had at their core a dynamism making them participable or to exist in com- munion. These are communicable charisms, and are, at the same time, able to create bonds of communion and fraternity in the bosom of the Church- communion. Thus we see that this is not a mere uniformity, but variety, exuberance, and therefore, unity in diversity. These gifts show that there is a strict personal relationship between the Founder and the Lord, between the Founder and those who receive the grace of participating in his/her pe- culiar-particular experience, between themselves and the Lord, and among themselves. There arises, then, a “node of relationships” in the network of life in the Spirit (F-C; F-Seguidores; Seguidores-F-C; Se-Se). The charis- matic grace has, in the founders, two dimensions: a grace “of” Founder, and the charism “of the Founder. That is to say, the Christian Community has recognized over the length of its history, gifts from God, in Christ, with two characteristics: an intense revelation of the Mystery of God in a per- spective which, because it is “particular-peculiar and concrete,” allows us to reach in a specific manner what is the totality, and thus demonstrating how the particularity of God is the way toward an inclusive universality. In the second place, charismatic gifts which are convening, because they cre- ate specific bonds, bring about family, because they energize life and wit- nesses of the manifold and enriching gift of God in Christ for humankind. They create charismatic families with a “quasi-sacramental (symbolic)” character in the bosom of the Church, the “universal sacrament.” These charisms distribute an access to the mystery of Christ which reor- ganizes all of the Christian experience, giving it a key, a center, a dynamism which shapes the individual. At the same time, it not only creates a harmony in those who approach the Mystery of God through this doorway, but also in each one has the effect of creating inclusive bonds of fraternity in the bosom of the Church, because it is wholly called to fraternity in virtue of the love of God poured out over our hearts. They offer a particular Mission, or at least they configure the diverse expressions of the Mission by a par- ticular attribute.

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In this way, the personal grace of the Founder becomes an “ours” as we are called to belong as a way of experiencing and affirming the richness of the gift offered.

C. The gift of the Consecrated Life in a charismatic family In this outline of charismatic forms of existence, consecrated life is in- cluded because it belongs to the life and holiness of the Church. (cf. LG.43) This is a gift which has diverse forms and gives shape to a way of life. Consecrated life, as a call to a specific following (“more radical”, “from closer in”) of Christ, obedient, poor and chaste, has manifested itself, al- most from its very beginnings, closely bound to a “unique”, “peculiar” and “original” experience of his Love and of his Being. The “stable” manner of this following has been linked to a Founder who is recognized as having been called to raise up in the Church this manner of following, or at least a way of configuring this following. This “peculiar manner” shapes the manner of following and expressing, in history, Christ Poor, Obedient and Chaste.

3. The “contemporaneity” of the Spiritual Experience of Christ as possibility of all spirituality and existence in the “following” The authentic knowledge of Christ to which faith brings us is the knowledge through love which supposes: (1) Active participation in the trinitarian mystery of God, (2) achieved through communion “in Him” and “with Him”, (3) by means of the strength of the Spirit. In this contempora- neity and profundity the radical Christological experience takes place, which underlies every pathway of following which is always a configura- tion with Him in his Mystery9. It is the living encounter, in the Spirit, with Christ which is the life-giv- ing form of existence and of the Christian experience. In speaking of Jesus Christ as foundation and norm for the praxis of Christian life, this brings with it not only a discourse about Jesus Christ as the “object”, or of “Christ in himself”, but rather a discourse about Christ in his presence in the life of the believer, and about “Christ in us,” which resonates with the “person of Christ” being contemplated and penetrated “in his mysteries,” in the eternal significance of his humanity. These imply the believing existence, espe- cially for its “spiritual virtue” or “pneumatic quality” which they possess,

9 Cf. BALTHASAR, H. “El evangelio como criterio y norma de toda espiritualidad en la Iglesia” en Rev. Concilium 9 (1965) pág. 7-25. 164 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO and which is the only way that this “life-giving unity” between Christ and the believer which is defined as “integral communion” can exist. It is the reference to the theology of the “mysteries of the life in Christ” as fount of spirituality or of actualization of the following. Saint Thomas, following in the footsteps of Saint John Damascene, saw the humanity of Jesus as an instrument of the Word, in as much as it, through the hypostatic union, exists in a condition of permanent super elevation, consisting of a spiritual plenitude which allows it to confer the Spirit to human persons and to possess, therefore, a vivifying force. Thus, there is operative, a syn- ergism which opens up the idea of a perennial expositive reality of the same mysteries of Jesus on earth, in their instrumental power, by which the actions achieved by the humanity of Jesus “were not accomplished solely in virtue of his humanity, but rather in virtue of the divinity united to it,” so that the “human operation participates in the power of the divine opera- tions.” This means that “all things which were realized in the flesh of Christ were salvific for us by virtue of the divinity united to it” and all of the mysteries have a salvific power which can extend to all times and places. His Passion, in particular, “was not limited to a temporal and transitory power, but is eternal...which means that the Passion of Christ did not have any greater efficacy then than it does now”10. His resurrected condition makes his Pneumatized humanity and his per- sonality as Son accessible and donate-able in the eternal grace of his love11. This Christological reflection based on a spiritual or existential theology may be considered as the hermeneutical key for understanding the origin of the diverse charisms which arise in the bosom of the Christian commu- nity as specifications of the mystery of Christ taken as an expression of some unique attribute. The new Christian existence is not then a moral event, but an authentic and real communion with the historical saving work of Christ, in simulta- neity with the life of the Savior. It posits a vital relationship between Jesus Christ and the mysteries of his life, giving access to the mystery of his most singular person-hood, to his “filial identity,” which cannot be known except in faith, passing through the mysteries of his life. On the basis of this key, the identification becomes “conformation” with the historical existence in

10 S.TOMAS DE AQUINO Suma Teológica. III.q.52.a.8c 11 K.RAHNER. “Eterna significación de la humanidad de Jesús para nuestra relación con Dios” en Escritos de Teología. Tomo III. Ed. Taurus. Madrid 1961. Págs.. 47-60. También el reciente obra J.RATZINGER/BENEDICTO XVI. Jesús de Nazaret. Tomo I. (págs.7-21) y Tomo II (pags.5-10). Un ejercicio práctico de esta significación es recogido en la obra de C.JEAN-NESMY, Espiritualidad del año litúrgico. Ed. Herder. Barcelona 1965; cf. K.RAHNER. Hora Santa págs.770 ss. 165 46TH GENERAL CHAPTER

so far as it characterizes the actual following of Jesus, just as he proposed and achieved in his disciples. This spirituality, centered on the “mysteries of the life of Jesus,” is the origin of the fundamental experiences expressed, for example, in the mys- tical monastic tradition, Franciscan, Dominican and Salesian, through which Paul of the Cross lives and is nourished. This “existential Christol- ogy” has as its particular object within the mysteries of the life of Christ, the paschal event of his death and resurrection12. An example of this ex- pression of identification would be what we call “mystical experiences” in so far as many of these express in some very special levels that participation or identification. Accessibility to the Mystery of Christ in its Pneumatic Reality and of- fered in his “mysteries” is key in order to understand all particular spiritu- alities. Each one of these mysteries inherent in Christ make him participa- ble, since they are the means to total access of his person. The Passion gives access to the Suffering Christ concretely and immediately, and also allows the discovery in Him of the love and salvific and conforming efficacy of his Being and Acting. One could say, then, that the Memory of the Passion of Christ is the actualization of Christ in his Passion, in the existential and salvific donation which makes up His Being and His Mission. In the “Mys- tery of his Passion” we receive access to the universality of the Mystery of God which is given in that “inexhaustible realization” which is indispensa- ble and necessary for us to be able to approach it.

4. Elements which configure the Spirituality of a Charismatic tradition. Up to here, we have enumerated three elements as a referential frame- work for the establishing of the Christian experience in which is inserted our particularity. Together with the enumeration, I have tried to indicate their finality and how to achieve them, the posture we should have before them. Now, I will move on to describe the particular elements – which is no more than the specification of those prior elements – of the patrimony of a “Charismatic family”.

A. Enumeration The elements which I cite, without pretending to be exhaustive, are those which we might call the charismatic patrimony of a Congregation. They

12 Cf. FLAVIO DI BERNARDO CP. La “meditatio vitae et passionis Domini” en la Espiritualidad cristiana. Ricerche di storia e spiritualità passionista nº.16. Roma 1980. 166 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO are its objectification or institutionalization which make possible its re- newal in its own experience. These should be considered “instruments” which “sustained by the Spirit” make the charism accessible to a subject, and allow one's identification with it, to realize the “form of Christ” in one's existence.

These are the elements: 1. The charismatic grace offered by the Spirit, brought to life in the Founder and made specific in a life-experience which becomes participable and communicable. The Founder receives from the Lord a double mission, made specific in the grace “of” Founder, and a “charism” linked to himself (the grace “of” founder and the grace “of the” founder, or “grace of foun- dation”)13. In the majority of charismatic experiences, the founder is not just an external executor of a call, or the actualizer of an external way of life in the periphery of his/her own life, but has, rather, incarnated it in his own life, allowing himself to be configured by grace, and being the “model- type” of the offering which God makes to the Church in him/her. 2. Together with the grace offered in him (configured by his own per- sonality), there is the “objectified” or “formulated” experience. The way of life that was begun by him is universalized, and in some degree exceeds his own self, and is converted into a “kerigma” -model. 3. The Community called to his side by the charism. This “first commu- nity” becomes the first incarnation, based on successive discernments, which validate the vision. Here begins the first “institutionalization.” 4. The realization (“concreción”) of this first experience is a life-project in common, which is expressed in the first trials of a charismatic intuition and how it shall be expressed. It is the formulation of the Rule or the Guide- lines for their life. In this moment the “experience of Church” is introduced as criterion for development or formulation. 5. The elements which make up the personal and communitarian exist- ence of the charism in consecrated life: Liturgy, communal activities, for- mation and configuration of a concrete way of being, living, and undertak- ing the mission (in this case, Passionist). The complex of “customs” which contribute to the “family spirit” and which are transmitted by connaturality or osmosis. 6. The Patrimony following on successive expansions and new instances of the charism in diverse ways of life, and in the undertaking of the Mission

13 Cf. FABIO CIARDI. Los fundadores, hombres del Espíritu. Para una teología del carisma del Fundador. Ed. Paulinas. Madrid. 1983; A la escucha del Espíritu. Hermenéutica del carisma de los fundadores. Publicaciones claretianas. 1998. 167 46TH GENERAL CHAPTER

in different contexts. This is the “history of the Congregation” not only in its external activities, but in the successive models or paradigms of incar- nations in fidelity to the identity and the demands of each age and place. 7. The “holiness” of the religious who have lived the charism in conse- crated life, and of the “laity” in other forms of Christian existence. 8. The doctrinal patrimony of the Founder and of the members of the Congregation, expressed in practices of faith, reflections, catechesis, letter- writing and theology. These develop in different levels due to the evolution of later services and ministries which occur either within or without the Congregation, or for the sake of the charismatic Mission in the Church. 9. The life-experience of those persons who have taken park in the char- ismatic life of the institute through different forms of Christian life and in the diverse cultures and social situations where they have been engaged. 10. The “contemporary reality” of the lived Passionist life, whether at the personal level as in the community life; in the tension between identity and practice14. Each “Passionist” community today is the locus for the con- crete proposal called for by the charism (in as much as it is consecrated life). In it are found indispensable elements for achieving it: Constitutions, fraternity, common mission in the Congregation, and the embodiment of local challenges. This has been a non-exhaustive enumeration of the elements which make up a charismatic tradition in the bosom of the Christian Community. It would be necessary to make more specific the Passionist content of each one of the headings. We would also have to treat how our living of the charismatic life has an aspect to emphasize which cannot be forgotten: The encounter with the suffering of the world and of the person who suffers in so many ways. This reality, understood as a charismatic experience, and demanded by the charism, is a privileged place for meeting with the Cruci- fied-one, and where He sends us. This suffering has many faces: Human- kind in need of redemption, humankind suffering and wounded which needs to restore its dignity; humankind needing to experience the loving mercy of God; humankind destined to enter into communion with the un- fathomable love of God as manifest in the Passover of the Son; humankind

14 El P. JOSE AGUSTIN ORBEGOZO escribía: “Un instituto religioso no queda definido exhaustivamente por su carisma inicial, sino también por su carisma actual. Dicho en otras palabras, queda definido por el carisma inicial en cuanto vivido y actualizado en el presente histórico del Instituto” (Circular nº.3. 15 de mayo de 1991,con motivo del 250 años de la aprobación por Rescripto de las Reglas y Constituciones. Nos dedicamos con amor al seguimiento de Jesús Crucificado. n.1 168 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO committed to the liberation of creation from every unjust structure and deg- radation which makes it into a deadly and nihilist place, although it is a creation made for communion and fraternity.

B. A hermeneutical reflection on access to and confrontation with the elements of the charismatic tradition. 1. The realities just named are of different sorts; some are founded on texts or practices that carry the weight of history, other are expressions of the current way of life, first-hand experiences. Each one of them can be based on different methodological approaches: historical, sociological, spiritual, theological. Naming them might give rise to a suspicion that the charismatic patrimony is a fossilized reality, that belongs to the past, and that it is necessary to rescue it and bring it into the present in order to pre- serve it and perpetuate it. There is always a need to maintain the inher- itance, to “remember it”, to “memorialize” it; nevertheless, this historical task has a fundamental element: the conviction that the presence of the Spirit is what keeps a memory, sustains it, perpetuates it, and renews the grace offered in the Founder, making this grace “communicable”, “expe- riential” and “participable.” There is a reality which is “the foundational, original, primary charismatic experience” which is repeatedly sustained by the first instances of its existence. New experiences, if fundamental or foundational, will be called “foundational” or “dependencies”, if derived from the fundamental experience, “generative” or “original”. 2. This is how the “founts” will be considered, as objective elements, ex- ternal, in which there is offered a charismatic realization, under a “methodo- logical” presumption that experiential knowledge will give rise to a participa- tion in the “original” and “founding” grace, as new instances of this way of life are derived. This is what is meant by “creative fidelity”15. It is an expres- sion of the question: what did he do?, how did he do it? We need to ask in order to know how to respond today; how would he do it? How am I called to do it? How does the Spirit, who gave rise to this way of life, now act in order to respond to the initial and ongoing gift, which brought joy out of that same vitality, insistence and necessity? 3. This problematic question is contained in the question of “Tradition, and traditions,” “charismatic realities and the institutionalization of them” which is part of the becoming of history and of Christian existence. The manner of undertaking this complex reality in the life of the Christian com- munity has as a presumption the life-giving continuity of its confession of

15 Cf. Exh. Vita Consecrata, nº.37. cf. PC.2. O la cuestión de la doble hermenéutica: la de la “historia” y la de “la fe”. 169 46TH GENERAL CHAPTER

faith, of its sacramental encounter, and confidence in the presence of the Spirit. Into this same dynamic ought to be placed the manner of approaching the charismatic patrimony, which is understood as a particular form of Christian existence which is offered to the Church to be lived in the differ- ent forms of Christian existence and in the diverse stages of its existence. 4. Intellectual and reflective knowledge in this case is not mere historical or conceptual information, rather, it is what happens in the context of a sapiential or theologal knowledge or awareness. The reason that motivates it, accepting the necessary steps and the rigorousness needed to assure its truth and objectivity, is beyond a strict methodology and is part of the ambit of the configuration of existence. The prior steps are not annulled, but it understands that they are instrumental for the sake of another more integra- tive finality. It wants to configure existential truth or charismatic configu- ration. The enumeration of these elements, and their study become the nor- mative, creative or generative reference since they help to recreate and re- new the “ground”, the ambit or ecosystem in which the ongoing effusion of the Spirit takes place anew, making possible in us an interactive attitude with the “now” of its demands. 5. The access to the patrimony does not occur naively or free of insist- ence, challenges or presuppositions. It is not a sterile “access”, but it hap- pens in the now of the world and of the Church in which the Spirit is also present. It is an access from the “kairos” in which we are located, in this stage of the History of Salvation. The criteria for discernment should avoid both historical absolutization as well as historistic and relativistic manipu- lation of data received. It is necessary to respect its being and its objectivity with an attitude of phenomenological hermeneutic which “allows things to be and happen in their own truth” or with an “obedient” attitude before what is offered. The true objectivity comes from a purified subjectivity. 6. It is He, the Spirit, who demands that the first gift be kept real. The discernment needed to approach the sources will be adequate when these are not manipulated, nor absolutized, eternalizing them like petrified mo- dalities. At the same time, the demands ought to let themselves be shaped, converted and transformed. Once again, it is the tension between fidelity and creativity in which, not without the “pains of birth”, the Spirit germi- nates the new creation without annulling the created and historical struc- ture. 7. The set of these elements, like the reeds that make a basket, the threads of diverse colors that make up a carpet, or the ecosystem which makes pos- sible the emergence of new species, offers an objectivity to the charismatic proposal as it evolves new expressions and developments. Each Passionist

170 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO is shaped by these realities, always through a process of conversion and re- creation. The conformational charismatic element which is the fount of communion in unity and diversity, and which guarantees vitality, has now been formulated in an institutional way in the so-called 'fourth vow, or spe- cific vow of consecration to the Passion”. From it is born a particular con- formation of the consecrated life and in an analogical way it specifies with a particular spirituality the other forms of Christian life for those who feel themselves called to “make memory of the Passion of Christ” in the school of St. Paul of the Cross.

These following reflections unfold some aspects involved in the “Con- secration to the Passion” as it appears in the Constitutions, in the first place; and in the “theologal-sapiential” knowledge which arises from this charismatic configuration.

SOME QUESTION FOR REFLECTION, DIALOGUE AND DEEPER UNDERSTANDING

1. The attitudes and behaviors by which we live, and through which we access the charismatic patrimony: How should they be lived, and be re- created for achieving a new fruitfulness and vitality? 2. What elements should be primary, and how organize them in order to achieve an adequate pedagogy of “mystery” initiation in the charism of the Memory of the Passion? 3. The ecclesiological framework (network) in which we are situated creates a node of relationships which help us to live the specificity of the Mission in communion-complementarity, and mutual development. Is this how your concrete reality really is? 4. New generations, new sensibilities, new contexts….what formative criteria should be prioritized? 5. What does the “now” of the world and of the Church demand of the Passionist Charism which it has received? From the viewpoint of the Char- ism, what elements should it communicate to the “now” of the world and of the Church?

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Second Topic: THE FORMULATION OF THE “CHARISM” IN THE TRADITION OF THE CONGREGATION Special vow - consecration to the passion – an ongoing process of “creative fidelity” called for by the spirit

The purpose of this reflection is the presentation of the elements con- tained in the formulation “Our Consecration to the Passion of Jesus Christ” as these elements are expressed in the Constitutions. Following a presentation on the charismatic intuition and its institutionalization, I will offer a short historical review of the diverse expressions given the “fourth vow” in the redactions of the primitive Rules, during the life of the Founder. I will emphasize, subsequently, the new elements introduced in the new Constitutions, and I will detail some aspects which, based on the formula- tion, will allow us to have a broader understanding of that vow, in order to re-establish the charismatic life which is expressed in “our consecration to the Passion.”

1. The diverse moments and their realization In as much as it is gift of the Spirit, every “participable charism” sup- poses these “dimensions” or “constitutive moments” as it exists in the per- sonal and communitarian subject: experiential-sensible, cognitive-intellec- tual, prayerful-celebrative, participative-existential, adaptive-assimilative, relational-interpersonal, testimonial-missionary. It shapes all of the di- mensions of the “personal being” and of the “communal we”, as it condi- tions the baptismal consecration. All of these dimensions are lived, in our case, on the horizon of confor- mation with the Paschal Mystery of Jesus Christ in the “charism” of Saint Paul of the Cross. In the beginning there was the primordial intuition in the heart of God, which is given a human face within human history16. Once underway, this intuition is progressively unfolding, and being embodied; it takes on a “fig- ura”, which can be contemplated, and especially it becomes a “forma”17

16 I intend to evoke here some of the images suggested by Fr. Breton and the Works of FR. FABIANO GIORGINI on the History of the Congregation. 17 The category of form and conformation as a manner of understanding Christian Paul- ine existence: “make Christ be born in you…”. The concept of “forma” (conformation) and “figura” (configuration) as reference to the mode of Christian existence has been de- veloped in contemporary theology, for example, by H. Urs von Balthasar. 172 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO which can define an existence. The charism is embodied in the existence of Saint Paul of the Cross, and there, in as much as it is given and received, has as an essential component, its participable and communicable dimen- sions. The confrontation of his intuition with those first invited to be his followers, and with the Church as a discerning Community; and the speci- fication of it in the successive redactions of the Rules, convert the charism he has received into an “experience displayed” as an offering for the life of the Church. The charism of the “Memory of the Passion”, of the “pious memory”, of the “devotion to the sorrows of his Passion” take on life in two funda- mental moments of being and acting for Saint Paul of the Cross: in his being an Apostle and a spiritual Father, and in his being a Founder. Both ele- ments, distinguishable but inseparable in him, are grounded in a profound contemplative experience, and constitute the origin and root of our spiritu- ality of the Passion and of the Passionist charism, all in a genetic concen- tration but not totally (totum, sed non totaliter). I do not intend, at this time, to do an historical, albeit needed and illu- minating, research project. I will center on the phenomenon taken globally, without considering the gradual process of its conformation and expres- sion18. You can see in his most personal writings, the spiritual diary, letters of spiritual direction, letters to his mentors19 and bishops, how the “cen- trality of the memory of the Passion of Our Lord Jesus Christ” progres- sively takes on a greater intensity. One comes to understand very quickly that this is the raison d’etre of the Congregation which God is establishing through this “most useless instrument to perform such a great work”, which is what he considers himself in his humility, and raison d’etre of the Mis- sion to which he personally feels that he is being sent. The juridic-canonical formulation of the fourth vow will be the external reference which gives stability and justification to the presence of the new Congregation in the church with its proper being and mission. The im- portance of this raison d’etre will shape the Life and Mission. From it will arise the “habitat” within which one lives, remains, dwells, goes out from and returns to.

18 This is the moment to recall the great biographies of Saint Paul of the Cross, written from different perspectives. SAINT VINCENT MARY STRAMBI, FRS. E. ZOFFOLI, F. GIORGINI, A. LIPPI and the most recent one of Fr. PLET. Others, as well, authored in areas which I am not familiar with. 19 They are the famous “Notices” which Saint Paul of the Cross used to send in order to make the Congregation known. Cf., SAN PABLO DE LA CRUZ. La Congregación de la Pasión de Jesus. Qué es y qué quiere. (edición dirigida por el P. F.GIORGINI. Ricerche di Storia e Spiritualitá Passionista. 1 Curia General. Roma 1978. 173 46TH GENERAL CHAPTER

The first formulation of the Passionist Rule proposes these indispensable elements in order to live this Memory for one’s own salvation and to pro- claim the Passion: a life of prayer, penance, and solitude in a communitar- ian and contemplative milieu, in a fraternal and missionary life “like the apostles”. The existence of the Passionist is conformed by an assiduous meditation on the Passion, external signs, the celebration of the Eucharistic mystery, and the preaching of the Word of the Cross, resulting in his be- coming a memory of the passion. “To make memory” in order to “be made Memory and Memorial”. Everything in the life of the Passionist grows out of this constitutive reference, every element of one’s life expresses it, and in its own way increases it. This is the “expansive circularity” of being and of doing which are moments intimately intertwined. For the succeeding generations, the traces of the charism are offered to us as much in his life and in his writings. Particularly the spirituality of the Passion arises out of his writings for spiritual direction, and from the out- lines of his preaching which are still extant. The charismatic elements which he posits for the life of the Passionist religious are found in the for- mulation of the Rules and the kind of Congregational living which he de- sires. Using a musical image, one could say that: The basic structure of a symphony acquires and repeats differences of tones and new expressions through changes of key and the tones that follow. What is new is not re- duced to a new element, but rather it is the work which expands from a new expression added to it, it is an ascending and creative progression, carrying within itself the original intuition as impulse or power. Perhaps one might distinguish or differentiate between “charism of the Passion” and “spirituality of the Passion”. Both have as their origin the spe- cial gift given to Saint Paul of the Cross. The charism gives rise to a spirit- uality which, from a common root, conforms the diverse manners and forms of Christian existence. One could state that on the topic of “charismatic families”, the Passionist charism is expressed in as a way of living in the writings of the Founder. They describe his spiritual experience and his ministry. This same charism has taken on an institutional expression in the Passionist Congregation. Both realities are necessary and they together fundamentally complete, complement and configure the ‘charism of the Passion”. The centrality of the Passion of Our Lord Jesus Christ has impregnated the life and the mission, conforming the personal and community life of the “Passionist consecrated life” into an institutional modality. This charis- matic way of life has, moreover, configured the dimensions of a personal existence. The retreat’s setting, its geographic and spiritual attributes, the

174 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO way of life, the customs, all had as their finality to impregnate and conform lives within the retreat, and to generate a “Passionist” personality and sub- ject. The assiduous meditation on the Passion intended to build on the most emotive sensibility, an introduction to contemplation in pure and naked faith. Thus, the subject would open his own life to a participation in the perennial Passion of the Son, which, because of his eternal Sonship, is con- temporaneously offered to the Father by the Risen One, Giver of the Spirit. The celebration of the sacramental presence, especially the Eucharist, as “memorial of the sacrifice of the cross” supposes a recognition of the effi- cacy of the Redemption. A liturgical life, with its combination of devo- tional practices—expressed by every epoch and sensibility—and the cele- brations proper to the Congregation—feasts or proper offices—and the me- morials of the saints and blessed of the Passionist Family, all suggest other fundamental elements. A life lived “in the manner of the apostles”, being a community gathered in His name in order to testify to the reconciling power of the Cross, becomes a font for a new and solid fraternity. This, and the Mission of “announcing the Word of the Cross”, have conformed the char- ismatic existence of the Passionist religious. A special moment supposes— for the sake of a more complete living of the fourth vow in its double di- mension of a personal life and an empowering for the mission—the desire to formulate the content and the living of the Passion. One could speak of some generic components of the Passionist charism, derived from the teaching and the life of Saint Paul of the Cross, and from the life of the Congregation. These are later made specific in diverse mo- dalities of Christian experience.

2. Formulation and institutional expression of the “special vow” The juridic-canonical formulation of the vow to “promote among the Christian faithful religious worship and the grateful memory of the Passion and Death of Our Lord Jesus Christ” (Chap. XVI)20 has been accompanied in the history of the Congregation by a series of practices and customs which have facilitated its being lived, and the fulfillment of the obligation taken on through the vow. A brief historical review will show us the tension between the charis- matic impetus and the necessary institutionalization, for the sake of a ref- erential incarnation, which would perdure and be transmittable.

20 Chap. XVI of the 1775 Rule approved by Pius VI. 175 46TH GENERAL CHAPTER

Later, the generations following the age of the Founder, would take his life and customs as the practical incarnation of the achievement of the Pas- sionist vocation. For example, the life of the Founder written by Saint Vin- cent Mary Strambi and other writings about the first companions.

A. A brief historical review Fr. Fabiano Giorgini affirms: “In order to express the content of the Pas- sionist charism, Paul (Saint Paul of the Cross) generally uses the word “memory”, almost always preceded by the adjective “grateful”… He also frequently uses the word “devotion”, preceded at times by the adjective “solid”’ or “true” to emphasize that he is not talking about “devotional ex- ercises” , but of “devotion”... From the very beginning, the word “memory” appears in the Rule when it speaks of the “why” we are dressed in mourn- ing, and of the finality of the Congregation. On the other hand, in describing the religious profession, the text of the Rule of 1736 and of 1741 uses the word “devotion”, which is seen in the title of the chapter which speaks of how to observe the specific vow. The text of 1746, in both cases, uses the formula: “Promote the devotion to and the grateful memory of the Passion and death of Jesus”… However, in the juridic formula to make one’s pro- fession, the 1741 expression remains: “to promote, according to my strength, the devotion to the Lord’s Passion in the hearts of the faithful.” The official texts of the Holy See, in approving the Congregation, choose to use the formula “Promote the memory” of the Passion of Jesus. Thus, for example, those who revised the Rule in 1746 speak of the vow to promote the devotion to the holy mysteries of the Passion of Our Lord Jesus Christ. The revision of 1769 emphasizes the obligation of the Passionist Religious “to stimulate and promote in the faithful the memory of and the devotion to the life-giving Cross and Passion of Our Lord Jesus Christ.” The bull approving the Congregation in 1769 speaks of the “vow to pro- mote the veneration of the Holy Cross and the grateful memory of the Pas- sion” of Jesus Christ. Almost the same terms are found in 177521. Fr. Artola concludes this study thus: “In reviewing the result of the sty- listic analysis of the Paulacrucian texts on the Passion as the finality of the Congregation and as a form of Christian living, we could say in the first place that, both the finality and the living of which he speaks in the cited

21 Cf., GIORGINI, F. “Promover la grata memoria y el culto de la Pasión de Jesús, razón de ser de la congregación” in Ricerche di storia e spiritualitá passionista nº.15 Roma 1980, translation P. Carlos Lizarraga cp. Pp.31-32. ARTOLA, A.M. “La memoria de la Pasión y el voto especial de los pasionistas” in Rev. Teología Espiritual. Vo. XIX nº.5 (1975) pp. 559-580. 176 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO texts, it is difficult to limit them to the context of a purely devotional con- cept. More properly one should emphasize the diversity of expressions used to communicate the richness of the content of its living and of its founda- tional ideas. Nevertheless, it is not difficult to deduce the focus of attention on two key ideas expressed in the compound expression devotion-memory or memory-devotion. If one had to describe the status of each of these ex- pressions, one could say that memory is the more primitive and closer to the foundational intuition of the beginnings, closer also to the biblical cat- egories referring to the on-going Passion of Christ in the sacramental re- newal, almost exclusively in the text of the Rule as of the revision of 1746. With regard to devotion, although a later term than the preceding one, and numerically less present in the text of the Rule as of 1746, nevertheless, in the preceding redactions it appears more than memory, although in contexts which are formally juridic, and having a central place once included in the very formula for profession of vows”22. In the collection of letters of Saint Paul of the Cross, there is a formula which will become the motto of the Congregation. Passio Domini Nostri Jesu Christi sit Semper in cordibus nostris. Toward 1736, this expression begins to appear sporadically in his letters, for example to Agnes Grazi (Lettera I. 144)

B. The “new” elements in the location and formulation within the constitutions (1985) beginning with the Second Vatican Council

1. The designated place and its first significance. Everything in the Congregation’s fundamental texts having to do with the “special vow” has undergone vitally significant modifications, follow- ing the recent renewal of these texts called for by Vatican II. In the “Chap- ter Decree” of the special Chapter, 1968-1970, what was known as the fourth vow was given the first place. This was seen in something as funda- mental as the Profession Formula23.

22 Cf., P. ANTONIO MARIA ARTOLA, op. cit. pp. 569-570. 23 The profession formula in the 1775 Rule said: “…voveo, et promitio voto…Pauper- tatem, Casitatem, et Obedientiam, insuper et studium promovendi pro viribus in Fidelium cordibus devotionem Dominicae Passionis juxta Regulas….”(cap.XI). The 1985 Rule ex- pressed it this way: “…y de seguir de cerca a Cristo Crucificado…hago voto de recordar continuamente la Pasión de Señor y promover su memoria de palabra y de obra. Hago voto también de castidad, pobreza y obediencia…..” (n.96). It is in the first place, and it specifies “seguir más de cerca a Cristo Crucificado”. 177 46TH GENERAL CHAPTER

The approbation Decree refers to this: “The Congregation of the Pas- sion…has as its specific purpose to remember and promote the memory of the Passion through its life and its apostolate, especially that of preaching …This intent, ratified by a special vow, is expressed in the religious con- secration of its members, and it promotes the unity of life and apostolate.” The circular letter issued on the occasion of the publication of the Consti- tutions by Fr. Paul Michael Boyle affirms and emphasizes this originality: “MEMORY OF THE PASSION. One of the rich developments in these revised Constitutions is the strong highlighting of the memory of the pas- sion of Jesus. This special vow is our first and most characteristic commit- ment, giving tone and shape to our manner of life and work. Our memory of the passion of Jesus permeates our expression of the traditional three evangelical counsels and characterizes our life of prayer, of fraternity and of apostolate. In a plethora of texts the Constitutions recall the central place this mystery is to have in every facet of our life....It is my sincere prayer that the centrality given by the Constitutions to our vow of the passion will help us to search and find the language, actions and other responses most effective in fulfilling this important mission in the Church24”. On the occasion of the 250th anniversary of the adoption of the “Re- scriptus” of our Rules and Constitutions Father José Agustín Orbegozo wrote:25 "No. 5 of our Constitutions cites the scandal of the cross as the axis of unity: "We seek the unity of our life and our apostolate in the Pas- sion of Jesus Christ. "Thus, our consecration to the Passion of Jesus Christ brings about a conversion, making our life return to its center in the person of Jesus Christ, and Him crucified. Our spirituality becomes even more dis- tinguished by making the Passion of Jesus Christ the inspiration and the organizing principle of our lives and our apostolate ... This special vow "contains the power which illuminates the other three classic vows:" In light of this relationship, we live the evangelical counsels daily through this vow (Const. 6.) Therefore, this vow is not the fourth vow, but the specific vow that defines our lives. We have a unique way of living the traditional vows, our own way of living religious life. This specific vow is our special way of living our Christianity and our religious life. This new repositioning

24 P. PABLO M. BOYLE CP. Carta Circular con motivo de la Publicación de las Constituciones. Roma 15 de abril de 1985. 25 P. JOSE AGUSTIN ORBEGOZO, CARTA CIRCULAR N. 3: “Nos dedicamos con amor al seguimiento de Jesús Crucificado” (Const. 65). (Carta del 15 de Mayo de 1991 con motivo de 250 años de la aprobación por Rescripto de las Reglas y Constituciones) nº 2. 178 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO of the vows radically overcomes the dualism of the ends of the Congrega- tion (our own perfection and the sanctification of others) and the two di- mensions of our life (the active and contemplative aspects of our life)"26

2. The formulation and references. For the renewal and new formulation of the Constitutions, or Rules, the criteria proposed by the Council Documents were followed. Basically, it was the criterion given in the Motu Proprio “Ecclesiae Sanctae” which was followed. This criterion called for the union of two elements, one spiritual, the other juridical. Thus, the principal documents of the institutes would have stable foundation and would be permeated by a true and vital spirit. The effort should be made to avoid a text which would be either only ju- ridical or merely exhortative27. Because of this criterion, the formulation which is juridically con- strained in the prior Rules will be able to return to prior expressions for this way of life. One will be able to find in the Constitutions an explicit formu- lation of those basic elements of Christian existence which is configured by a Consecration to the Passion, and expressed in the “evangelical coun- sels.” This formulation will also serve to configure other ways of life. The language used comes from the spirituality of the Passion as lived, as proclaimed, and as proposed by Saint Paul of the Cross within the tradi- tion of the Congregation. It is expressed through a rich terminology28. It is seen as a “participation” in the Passion of Christ (nº.6), as a “following of Christ Crucified” (nº.4), a “union with Christ Crucified, especially in his Paschal Mystery” (39); by it we are “configured to his death and resurrec- tion” (50); the contemplation of the Mystery of the Passion compels us to seek a continual conversion (56) as a “configuration with Christ Crucified”; “we manifest our configuration with Christ Crucified” –in our apostolic commitment (57). The power of the Paschal event in numbers 64 and 6529.

26 Cf. También AA.VV. Reflexiones para el 25 aniversario de la aprobación de las Constituciones. Estudios de Historia y Espiritualidad Pasionista, nº.62. Curia General. Roma. 2011. 27 Cf. Motu Proprio Ecclesiae Sanctae, nº.12-14; cf. Lumen Gentium cap.5-6; Perfectae Caritatis. 28 Algunos de los comentaristas de estos aspectos recogidos en el capítulo primero de las Constituciones son: P. MARTIN BIALAS CP. BIP 5/85.nº.72 (20 de Abril de 1985); P. AUGUSTINE HENNESSY CP. BIP. 6/85.nº.73 (5 de Mayo de 1985); P.CONSTANTE BROVETTO CP. BIP 8/85.nº.75 (20 de Junio 1985) 29 En nº.65… “Nosotros los pasionistas, tenemos el Misterio Pascual como centro de nuestra vida. Nos dedicamos con amor al seguimiento de Jesús Crucificado y nos prepa- ramos con espíritu de fe y caridad a anunciar su pasión y muerte, no solo como aconteci- 179 46TH GENERAL CHAPTER

We live the evangelical counsels in the light of this bond (n.6). It is a lan- guage for meditation and contemplation that enriches the words and prac- tice of prayer in order to fulfill the “richness of the Christian vocation through the Word of the Cross.” There is an identity between “passion of Christ, passion of mankind” (n.3). Finally, “We seek the unity of our lives and apostolate in the Passion of Jesus Christ” (nº.5).

Unique vision of this language: 1. The conforming, configuring and participative centrality of the Con- secration to the Passion of Our Lord Jesus Christ, as expressed in a vow which is rooted in the baptismal consecration. 2. The use of the term “Pascal Mystery” (nn.50.64.65) to envelop the moments intimately related to this event: Passion-death and Resurrection. 3. The meaning of the category of the Cross as revealing the being and the power of God (nn.3 y 5), “revelation of the power of God”. 4. The formulation of the concept "Word of the Cross" (“Verbum Cru- cis"), the ministry of the Word of the Cross when referring to the Mission and the apostolate. 5. A global reference to evil and its causes… which points to those who "today are the crucified," which affirms the present reality of the Passion of Christ in his mystical body and in humanity throughout history. The Pas- sion of Christ/the Passion of humanity as a single mystery (nº.3), the "single mystery of salvation"(65). 6. The category of following…"a personal call from the Father”…(nº.4) and conversion which flows from the contemplation of the Passion and the reception of its saving power. 7. Utilization of the meditation category (nº.50) and contemplation (nº.39, cf. 5,56) as a way of expressing the manner of the relationship with the Passion, together with an insistence on the sacramental paschal dimen- sion: baptism, Eucharist, reconciliation. 8. The shaping of a living of the evangelical counsels on the basis of this consecration (n.6).

miento histórico pasado, sino como realidad, ciertamente presente, en la vida de los hom- bres que ‘hoy son crucificados’ por la injusticia, por la ausencia de un sentido profundo de la vida humana, y por el hambre de paz, de verdad y de vida. Nuestra vocación nos apremia a alcanzar un profundo conocimiento de la pasión de Cristo y de los hombres, que consti- tuye un único misterio de salvación, a saber: la Pasión del Cristo místico, para que poda- mos guiar a los fieles a la meditación y a una vida experiencia de este misterio, y llevarlos a más íntima unión con Dios, a mayor conocimiento de sí mismos y a mayor sensibilidad con sus contemporáneos”. 180 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

The description of the elements involved in the category "Consecration to the Passion", will allow a formulation of the unique identity of the "Char- ismatic Passionist Family" which goes beyond the strict reference to the consecrated life called for by the three evangelical counsels. I would consider it especially fruitful to explore these elements: Modes of expression for this consecration, the identification between the Passion of Christ and the Passion of humanity, reference to the Paschal Mystery, the correlatives meditation-contemplation. I insert all of this in an "us" that is communitarian and communal.

3. “Consecration to the passion”. Some perspectives. (A somewhat more explicit reflection). The explicitly semantic richness in which the Constitutions place us, and the context out of which they arise, become, for us, the testimony to the ongoing relevance of the Gift of the Spirit, and its "constant fecundity." The linguistic structure permits each concept of expression to open itself to the foundational Revelation testified to in the Holy Scriptures, and, at the same time, to the continual flow of the Charism first given to Saint Paul of the Cross. Once again, here we resume the criterion and the attitude of the "creative fidelity." When we come to formulate the content of the Consecration to the Pas- sion, we cannot forget some of the formulations about the spirituality of the Passion and its theological models which have enriched this mystery. As unifying categories, we find appropriation, configuration and participa- tion30. One might add that they are neither alternative nor exclusive models. Underlying some of these models are previous theological structures which give a conceptual interpretation to the work of God realized in Jesus Christ and centered on his Paschal Mystery. Some of the classic models

30 El P. Artola resume este proceso: “El P. Breton estudió la espiritualidad de la Pasión desde la teoría de la participación. Viller lo había hecho desde la apropiación. Basilio de San Pablo prefirió hablar de configuración. En todos estos casos había un punto de partida previo que imponía su fuerza a los datos. Con ocasión del Bicentenario de la muerte del Fundador, se abrió paso otro tipo de investigaciones que estudiaban la espiritualidad de la Pasión partiendo de las categorías en las cuales expresó sus vivencias san Pablo de la Cruz. Estas categorías eran tres. Memoria Passionis, Passio in cordibus, Mors Mystica” (oc.pág.64 y 65). Se hace referencia también a la tesis del P. Ernest Henau. El artículo del P.Viller, “La Mystique de la Passion chez saint Paul de la Croix” en la Rev. Recherches de Science religieuse, 1952. Mélages Lebreton, II pág.426-445. 181 46TH GENERAL CHAPTER

are: revelation, reconciliation, redemption, reparation, sacrifice, and sac- rificial expiation. Others have been added to these31. The “spirituality” of this conforming vow has been derived from the Rules, the life of the Founder and his spiritual experience, and from the lived experience of the Congregation, taking into account the ongoing Kairos which is the history of humankind as well as the History of Salva- tion.

A. The “consecration to the passion” as “PARTICIPATION, ASSIMI- LATION, … CONFORMATION, APPROPRIATION” 1. This Consecration is formulated on the basis of a participation in the Passion of Christ as a continuation throughout the history of humankind. The tradition of a “participation” in the Passion at different levels has been considered from diverse perspectives in the tradition of the Congregation32. The work of Fr. Breton, La Mystique de la Passion33 analyzed this category by proposing levels of participation. This suggests that the death of Christ is a “power” “La dynamis especifica del Evangelio valoriza del mismo modo el poder de la cruz. El Christus patiens es también el Christus vic- tor…La pasión de Jesús… es algo más que un habitus adormilado o una operación en el sentido sicológico. Es una fuerza siempre en acto, un luz que irradia”34. [The specific force of the Gospel also gives value in the same way to the power of the cross. The Christ who suffers is also the victorious Christ....The Passion of Jesus...is something more than a suspended state, or an operation in a sociological sense. It is a force always in play, a light that irradiates.] He analyzes the levels of this participation from the point of view of the manner of the Lord's self-giving, and from the point of view of the manner of being accepted. He states: “Diría que la historia ‘pasio- nista’ de la devoción a la Pasión, debe ser mirada desde múltiples planos, si le quiere entender. Como intento, yo distinguiría cuatro de estos planos, a los que corresponden respectivamente: una sensibilidad fundamental, di- versamente especificada, según las actitudes implicadas en la misma; un

31 Cf. Una obra panorámica clásica: B.SESBOUE. Jesucristo. El único mediador. Tomo I y II. Ed. Española. Secretariado Trinitario. Salamanca.1990. También J. RATZIN- GER, BENEDICTO XVI. Jesús de Nazaret. Tomo II. Desde la entrada en Jerusalén hasta la Resurrección, analiza especialmente la categoría de sacrificio. 32 Cf. P. ENRICO ZOFFOLI CP. I Passionisti. Spiritualitá Apostolato. Edizione de “Il Crocifisso”. Roma 1965 págs.115-117.184 ss. 33 P.STANISLAS BRETON, Mystique de la Passion. Étude su la doctrine spirituelle de Saint Paul de la Croix. Ed. Desclée. 1962; traducción española, P.Herminio Gil. Ed. Herder. 1969. 34 P. S.BRETON, La mística de la Pasión. Ed. Española, pág. 32.cf. pág.35. 182 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO tipo particular de forma espacio-temporal, o si se prefiere, de realización del espacio-tiempo; una modalidad particular de categoría, o sea, de enten- dimiento categorial; finalmente, un tipo original de visión teológica o más exactamente una determinada manera de concebir a Dios, con referencia a Jesucristo…”. [I would say that the “Passionist” history of devotion to the Passion should be seen from multiple levels, if you would understand it. As I intend, I would distinguish four levels, which correspond, respectively to: a fundamental sensitivity, diversely specified, according to the attitudes contained within; a particular type of spatial-temporal form, or, if you wish, a spatial-temporal reality; a particular categorical modality, that is, a cate- gorical understanding; and finally, an original kind of theological perspec- tive, or, more exactly, a determined manner of conceiving of God, with reference to Jesus Christ...”] He concludes: “Es importante subrayar desde ahora la estrecha conexión que une, mediante un juego de corresponden- cias, cada uno de estos planos entre sí. En otras palabras, un determinado tipo de sensibilidad fundamental (modo de reaccionar frente a la Pasión de Cristo) implica lógicamente una forma específica de concebir el espacio- tiempo, una modalidad categorial particular y una concepción teológica (más exactamente teológico-critica) apropiada”35.[It is important to un- derscore from this moment the strict connection which unites, through a set of inter-relationships, each one of these levels among themselves. In other words, a determined type of fundamental sensitivity (a way of reacting be- fore the Passion of Christ) logically implies a specific way of conceiving space-time, a particular categoric modality and an assumed theological conception (more exactly, theological-critical).”

35 Cf. P. STANISLAS BRETON. “La congregación Pasionista y su carisma” Ricer- che di Storia e spiritualitá passionista.nº.5. Roma 1978 (traducción española) pág.18. Este mismo planteamiento aplicado más estrictamente a la categoría de participación en su obra La mística de la Pasión cap. VIII La espiritualidad de la Pasión. Un estudio sobre su pen- samiento: P.MAX ANSELMI. La spiritualità della passione alla luce di San Paolo della Croce. La Ricerca di Stanislas Breton. Edizione Staurós. S. Gabriele (TE) 1997. La me- moria passionis introduce en la dialéctica de la participación en la pasión de Cristo. So- lamente evocar para ello el esquema ofrecido teniendo como punto de referencia la consi- deración de la pasión (1. Particularidad 2.Sentido global; 3.Acto redentor; 4. Ágape di- vino; 5.Misterio de la divinidad) a la que corresponden diversas actitudes de la conciencia (1.Compasión exterior; 2. Compasión interior; 3.Cristopatía; 4. Teopatía – desnudo pade- cer-; 5. Asombro-júbilo), un determinado esquema (1.Siervo; 2. Amigo; 3. Esposa; 4. Hijo; 5. Abismo) y unas categorías (1.Docilidad; 2.Intercambio; 3. Oblación; 4. Abandono; 5.Extasis) 183 46TH GENERAL CHAPTER

2. The analysis of the Consecration in as much as a participation in the Passion by a “specific vow” brings us to a brief consideration of its speci- ficity36. If the religious vows specify – underscore, make concrete based on a sacramental analogy – one's baptismal existence, configuring it to the manner of the historical existence of Jesus of Nazareth - 37, the consecration to the Passion makes explicit the radical and fundamental baptismal conse- cration, which is already definitively paschal in nature. The manner of par- ticipation becomes a special grace with respect to a configuration and a display or symbolic significance oriented to a Presence and a Mission. One participates in the Paschal Mystery in so far as it offers us the new life which the Father makes arise in the giving of His Son, which is given to us in the Spirit. In the first place, the specific Consecration is a passive par- ticipation. And, at the same time, it is a vocationally-oriented configura- tion, being ordered toward a Mission: to give testimony to the ongoing re- ality of its efficacy. In this sense, participation means “to let oneself be- come” part of the transforming dynamism which is given to us gratuitously. In so far as a believer's process, it supposes a combination of participative or appropriated actions willing offered by the believer. The vow consecrating one to the Passion underscores as the first element a sacramental participation – ontological – which happens first and makes us who we are. It is baptismal and Eucharistic. To this first and radical level, are joined the other levels of participation which imply configuration, assimilation and appropriation. Here, I would include the levels or schemes which Fr. Breton proposes, which we might call the process of the “Mysti- cism of the Passion” or of the “Mystical Death and the Divine Re-birth” in other formulations.

36 Para el concilio, uno de los elementos determinantes de la vida religiosa es la con- sagración, en continuidad con la consagración bautismal, a Dios y a Cristo (LG 42,44,45; PC.5). Esta consagración expresa la dedicación solamente a Dios (LG.42). únicamente a Dios (PC.5) y totalmente a Dios (LG.44, PC.5). Es una consagración aprobada por la Igle- sia, integrada en su liturgia, de modo oficial, de tal manera que la oblación que de sí mis- mos hacen los religiosos les asocia de modo propio al sacrificio eucarístico. También se recoge este mismo planteamiento el VC.22,30-31. 37 cf. SEVERINO MARIA ALONSO. La vida Consagrada. Ed.Publicaciones clare- tianas. Madrid 1980. (6ª ed.) cap.IX; LUCAS GUTIERREZ VEGA. Teología sistemática de la Vida religiosa. E. Publicaciones Claretianas. Madrid. 1976, especialmente cap. VIII; GABINO URIBARRI BILBAO. Portar las marcas de Jesús. Teología y espiritualidad de la vida consagrada. Ed. Comillas-Desclée de Brouwer. Bilbao. 2001.; VELASIO DE PAOLIS. La vida consagrada en la Iglesia. Ed.BAC. Cole. Sapientia Iuris. Madrid 2011. AQUILINO BOCOS MERINO. Un relato del Espíritu. La vida consagrada posconciliar. Publicaciones Claretianas. Madrid 2011. 184 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

Another proposal has been the model of configuration as a “sacramental analogy” in a perspective that is complementary to what was said previ- ously. Fr. Laurentino Novoa writes: “Nuestro ser histórico ha hablado sa- cramentalmente de la Cruz de Cristo…La realidad que los signos pasio- nistas deben significar es siempre la misma: la Cruz de Cristo…Pero la sacramentalidad de la presencia pasionista tiene dos dimensiones que es- tán mutuamente interrelacionadas: la Pasión de Cristo y la Pasión del mundo. Esto significa, en primer lugar, que la presencia pasionista debe simbolizar, presencializar y hace operante la Pasión de Cristo como semi- lla de esperanza y resurrección. Pero, en segundo lugar, la presencia pa- sionista debe ser sacramento salvífico para los hombres que sufren y en- carnan la pasión del mundo; su existencia en medio de un mundo marcado de heridas y cicatrices de dolor, debe simbolizar la esperanza escatológica del mensaje de Cristo…debe significar la fuerza salvífica del aconteci- miento pascual”38.[Our historical being has spoken sacramentally of the Cross of Christ...The reality which should be signified by Passionist signs is always the same: the Cross of Christ...However, the sacramentality of the Passionist presence has two dimensions which are mutually inter-rela- ted: the Passion of Christ and the Passion of the world. This means, in the first place, that the Passionist presence ought to symbolize, make present, and make effective the Passion of Christ as a seed of hope and resurrection. However, in the second place, the Passionist presence ought to be a salvific sacrament for persons who suffer and en-flesh the Passion in the world; the Passionist presence in the midst of a world which is wounded and scarred by sorrow ought to symbolize the eschatological hope in the message of Christ...it ought to signify the salvific power of the Paschal event.] The sacramental participation takes on the forms of a following in the broad sense of the term. 3. The consecration to the Passion implies, as part of the sacramental efficacy of the consecration, these levels or aspects: (1) “participation” in the Passion of the Lord in so far as it is the response of the Son to the will of the Father, and a positive act of offering one's own existence; (2) “as- similation” of the existential dynamic of the Son expressed in solidarity with and love for humankind; (3) “conformation” with his existential life which expresses the Kingdom of God; (4) “appropriation” of his self-same dynamism of Kenosis and gratuitousness.

38 P. LAURENTINO NOVOA CP. “El Pasionista como signo sacramental para el hombre sufriente” en Rev. Boletín Stauros. Teología de la Cruz, nº.4 (1983) págs..25- 51;pág.50. 185 46TH GENERAL CHAPTER

B. The consecration as “mission” founded on the “relationship” between the passion of Christ and the passion of humankind. The consecration to the Passion makes especially evident the relation- ship between the Passion of Christ and the Passion of humankind in a mys- tery of solidarity and identification. That is how we find it in some of the numbers of our Constitutions39. The “how” of the relationship and what it means can be understood according to different frameworks. What should be underscored in all of them is the indissoluble connection and relation- ship of: the Crucified-one and “the crucified,” those who “today are being crucified” (Const. 65). One again I refer to the interpretation which Fr. Breton proposes, basing himself principally on Chapter 25 of the Gospel of Matthew, where the phrase of Jesus echoes: “Each time that you did this for one of my least brothers, you did it for me” (Mt.25,40). Radical indeed is this primitive relationship which joins the Cross of Christ to all who suf- fer, to all the “persons suffering” in the world, making them to be “cruci- fied” “with Him and in Him”. We might ask ourselves a double question: How do we conceive of this relationship between Christ and those who suf- fer? And, in the second place, How do we articulate, express, continue this relationship in a practical way? To the first question we can respond that it is consubstantial relationship with His human-divine condition, as an expression of his Pro-existence and of the Mission received from the Father. This relationship is expressed in his Passion, in his radical option for humankind, especially for those who are most needy of salvation. It is universal and concrete in as much as his dying was for all (Rm.8,32; “one died for all”; 2 Cor. 5,14; 1Tim. 2,6). Thus far, the affirmation. Undoubtedly, we might explore the modality of this presence or personalization. In what sense does Christ suffer in all who suffer? Is it a perpetuation of his suffering? Does the individual some- how lose his or her individual personality when he or she suffers, given that it is Christ who suffers in him or her? One way of understanding this could be the following: Christ has come to serve and not to be served. Serve means here, to free. To free humankind for the chains which oppress all who experience human suffering. He did not come to consecrate as absolute a suffering which is undoubtedly an aberration of life, but rather, to bring it to an end. Similarly, the relationship which unites a suffering humanity to a Christ in suffering, that is, who has suffered, is a relationship of one who is the Universal Servant with those whom he has come to serve. He assumes their sorrow. This taking on of their sorrow, in loving solidarity,

39 Esta realidad se subrayó ya en el Capítulo General 42 (1988) desarrollando el nú- mero 65 de las Constituciones y en el 44 (2000) “Pasión de Jesucristo, pasión por la vida” 186 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO frees them from their inevitable meaninglessness, and in this sense, frees them by re-orienting them on a new horizon of being. Now we can see that to serve includes three things: (a) that one take on oneself, in flesh and in spirit, the causes of those one wishes to serve; (b) that taking on these personal causes be identified with the very one wishing to serve; (c) that this identity of causes be a matter of justice, so that what is done on behalf of others, be done for God. The relationship is, finally, a relationship by which the freedom from suffering comes to be in our world, through the effective presence of Christ, who is the historical future presence of the very being of God40. Christ as- sumes the suffering of the sufferer, and he assumes the selfsame suffering person for the liberation from suffering, which means redemption from suf- fering because of the meaning of the love which it introduces and which opens the suffering person to a new dimension and a new relationship. This identification with the suffering person, and the commitment to liberation from suffering, redeems both the suffering person and Christ, who is bound in solidarity with the suffering person, and thus producing the effects of Christ's work of love. The levels of this charismatic identification, when acted upon, have been seen in deeds and in name in many charismatic and pastoral challenges: Situations to be adopted, and to which we consider ourselves sent “in order to celebrate the Pasch of Christ in the Passion of the world”. The expres- sions: ”Solidarity”, “to be with”, “to be on behalf of”, “compassion”, “suf- fering”, commitment with Justice, Peace and Integrity of Creation (JPIC) are some of the formulations. The radical question for those the Mission shall drive, and the meaning of “Verbum Crucis” are contained therein. This identification, contained in the explicitation of the consecration to the Passion, is the root of the Passionist Mission. This is the process of conformation which is brought about by the Passion of Christ when the Passion alleviates, due to its own dynamism, the passion of humankind, and of those who are “crucified today”. It makes explicit the Passion of Christ and asserts its continual necessity and present efficacy. This identification or participation of Christ in the passion of humankind reveals the Mission in the light of a “theological-Christological relation- ship.” The dimensions of the Lord's Passion refer to the historical aspect, to the causes which provoke it, to the attitude by which it is lived, to His offering and its efficacy. The concept of “relationship” serves to understand the relationship of the Crucified-one and those crucified. A second level is

40 Cf. P. STANISLAS BRETON “La memoria de la Pasión” en La Memoria Passionis en las Constituciones. Estudios de Historia y Espiritualidad Pasionista. Nº.39. Roma 1986, págs..31-43. 187 46TH GENERAL CHAPTER

that of assimilation with Christ-patient, who offers himself to humankind as a response to a will which is lovingly salvific and universal. The consecration configures life and mission. In the same way, the chal- lenges of the Mission in the “today” configure the “today” of the Conse- cration to the Passion. This is radically experienced and lived in those con- secutive Chapters and meetings when we ask ourselves for the “today of our Mission.” This refers not only to the doing and being, but also to the “from where” to be and do. In these dynamisms are included the call to restructuring understood as a category which is an expression of and con- formation of “solidarity.”

C. Consecration to the passion “in the dynamic of the paschal mystery” I believe that this is another important element emphasized in the Con- stitutions when making explicit the meaning of our consecration to the Pas- sion. One might say that the formulation of our consecration uses the liter- ary figure of speech, synecdoche (to designate the whole by one of its parts), which happens in many other references and formulations of the Christian faith. Nevertheless, number 65 explicitly affirms “We, Passion- ists, hold the Paschal Mystery as central to our lives”. Number 64 states: By our special mission in the Church, we can make our own the words of St. Paul: ‘We preach Christ Crucified,' about whom we also proclaim that 'he is risen'. The joy of the resurrection of Christ necessarily involves the acceptance of the central place which the mystery of the Cross has in one's life... Behind this formulation lies the theological41 and liturgical reflection about this category which has arisen in the twentieth century and which also has its roots in our congregational tradition.42. Perhaps the phrase of K. Rahner can serve as the key to an adequate understanding: “Death and Resurrection of Christ form a single process interdependent in its phases which re intimately indissoluble (cf. Lc.24,26-46; Rom. 4,25; 6,24)”43. The salvific power of the passion and of the cross are demonstrated in the Pasch, and this, in turn, receives its illumination and explicitation from the taking on of the cross. We make memory of this “single and inseparable mystery of salvation who is the suffering Christ, dead on the Cross and Risen.” This

41 Cf. LOUIS BOUYER, Le Mystère Pascal. Les Éditions du Cerf. 2009. (5ª Ed.);HANS URS VON BALTHASAR. Teología de los Tres días. El misterio pascual Mysterium Salutis. Vol.III. Tomo 2 págs. 143-335. 42 P.MARTIN BIALAS. “Participar en el poder de su resurrección. Estudio sobre la presencia de Cristo Resucitado en la mística de la pasión en San Pablo de la Cruz”, en Ricerche di Storia e Spiritualitá passionista, nº 4. Roma 1978. 43 Cf. MARTIN BIALAS art. cit. pág. 3. 188 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO single mystery, symbolized, expressed, and realized in the Crucified-one, is consummated in the resurrection, in his Being Resurrected by the Father. It is the sign of the Glorious Cross, of the Glorious Passion, the triumph of God more than a human failure. The category “Paschal Mystery” does not undo the centrality of the Passion of Jesus Christ, it simply makes explicit what is contained in it, and it limits a certain partialization, which might treat the single Mystery in an incomplete or biased manner. It is the Mystery of the Unique Lord who undergoes in himself and through his Personal Self, all of the reality of his human existence as a salvific presence and presence-for. He who suffered and died lives just as he lived and died, lovingly giving of his life. We can make “Memory of the Passion” in so far as it has been made a transfigured “memorial” (not an annulled memorial), and founded on the Passover. Or we make “Memory of the Passion” of the Lord of the Passo- ver/Pasch who bears the signs of his Passion as an expression of his saving self-giving. It is the image of the glorious wounds (Jn.20,27) life-giving streams and an expression of the “greatest and stupendous work of divine love” (Lettera.II,499)..

D. Other elements Surely we could refer to other elements that SIGNIFY in an implied or explicit way a component of the consecration to the Passion expressed by a vow. I would like to point out three other very important elements for building a charismatic spirituality: faithfulness, meditation-contempla- tion44 and the language of "we" that crisscrosses our Constitutions like a leitmotif. This last element is without a doubt a fruit of the fraternal and community dimension that is contained in the category of memory itself. There is no memory without the subject of Community that evokes it, trans- mits, celebrates and extends it. And at the same time memory itself creates the Memorial subject. The "we" Passionists is a fruit of the Memory of the Passion as long as this is reconciliation and fraternity (Eph.2:14-16).

In conclusion… This reflection was intended to show the uniqueness of the formu- lation of the "Consecration to the Passion of our Lord Jesus Christ" as found in the Constitutions. The elements offer a path of spirituality for following

44 Sin duda en la riqueza de la formulación de esta dimensión de nuestra vida confluyeron en la redacción de las Constituciones los estudios de la vida contemplativa del Fundador y de la Congregación. Entre ellos las obras del P. GAETAN DU S. NOM DE MARIA; AA. VV. La Vita contemplativa nella Congregazione della Passione. Studi e testi Passionisti 4. Ed. Eco. Teramo. 1958. 189 46TH GENERAL CHAPTER

Christ crucified, the risen Lord not only for consecrated life, but also for other modes of Christian life, for those who share the "charism of the Pas- sionist family". This consecration demonstrates its ability to "shape" bap- tismal existence from a charismatic gift.

Some questions for reflection, dialogue, and further study...

1. Assessment of the conceptual and expressive richness of the Conse- cration to the Passion in the formulation of the Constitutions: elements, aspects, theoretical implications - practices... 2. How can we apply these points in order to facilitate practical appli- cations for being and acting in the Congregation and the Passionist fam- ily? Is it possible to propose a form of commitment by vow beyond reli- gious consecration? 3. What new dimensions can be added to the Passionist mission and its formulation by reason of this charismatic richness and today's chal- lenges? 4. What other features present in the Constitutions do you think should be integrated into this reflection? 5. What other aspects of Passionist spirituality were not integrated into the formulation of the Constitutions and should not be lost?

190 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

Third topic: ͆THEOLOGICAL-SPIRITUAL KNOWLEDGE ̽ APPLICATION͇ THAT FLOWS FROM THE PASSIONIST CHARISM AND CONFIGURES IT Passiology-Theology of the Cross - Wisdom of the Cross - Memoria Passionis as “Key Hermeneutics".

In addition to key interpretations that characterize us, tradition has been the means by which the Passion of Jesus Christ has influenced both for- mation for our life and our preaching.

Theology is a matter of "believing in order to understand and under- standing in order to believe" (Credo ut intelligam); the conviction that all thought is "contextualized" and also belongs to our philosophical and cul- tural moment. I think these two basic premises give us the ability to present the following hypothesis as a starting point for this reflection: the Passion- ist charism offers a way of understanding and also of approaching the mys- tery of God; in particular, the Passion of Jesus Christ. And conversely, the mystery of God as has been revealed 'charismatically' in a particular way by St. Paul of the Cross offers a way of understanding Christian life. The interaction is “subject-object", both being very particular realities. Addi- tionally we can also speak about the "contextual" reality from which all theology flows. And this not only refers to external philosophical models that provide the reflective instrument, but also to the ecclesial context and the context from which they emanate. In a language that is familiar to us, at other times this would be called "schools of theology". Assuming this charismatic "humus" from which sprouts a theological-spiritual knowledge- praxis, I intend to say something about how this has been lived in the Congregation and to point out some keys for living it creatively. Stressing the affirmation without absolutizing it I would say: there is a Pas- sionist mode of being and understanding (a "habitus"45) that engenders "belief" (a confession of faith) and a "belief" (a way of thinking the mystery reality) that explains and gives rise to "being and understanding, living and acting" as a Passionist. It could also help us to situate ourselves within the

45 Un texto de Rilke citado en la obra La mystique de la Passion nos ofrece luz sobre el sentido de la memoria passionis como categoría o lugar unido a la consideración de la pasión más que como objeto percibido como “forma percipiente”: “La pasión de Cristo no es sólo un “objeto privilegiado”. Por un efecto de la asimilación que la participación realiza, el objeto percibido se convierte cada vez más en “forma percipiente”. O, si se prefiere, el objeto es luz que ilumina en adelante todos los objetos. Lo percibido es un medio de percepción. Más que un medio es una atmósfera, ese espacio abierto donde uno se mueve y a partir del cual se encuentra todo, “eso que no está en ninguna parte y que nada limita, lo puro, lo no vigilado, que se respira, que se sabe infinito y nada codicia en una pura mirada hacia delante” Breton La mystique de la passion. Pág. 39-40 (traducción española de Herminio Gil, pág. 49). 191 46TH GENERAL CHAPTER

question of theology as a "second moment" that is indispensable to the awareness of our Christian identity. I am grateful to Fr. Antonio María Artola for this reflection46.

I am referring to the interest in the study of the Passion of our Lord Jesus Christ in the history of the Congregation -- what we usually know as "Pas- siology". The interest of the Congregation in promoting the experience and theological-spiritual-moral training of its religious in the Passion of Christ is admirable. The specificity of its content and the way of treating this topic has been the subject of research and reflection from the beginning of the Congregation and has been present at all stages of religious life, especially in the formative stages and in training for Ministry (primarily missions and retreats). The development or progression of this awareness has influenced not only the internal experience of the Congregation, but also all aspects of the Church and the "challenges" of today’s world. The process of Passiol- ogy that has been used is that of a comprehensive study of the Passion itself and all its manifestations in the various cultural expressions of human re- ality (see letter of Fr. Leo Kierkels). It has entailed reflection on the Wis- dom of the Cross to the degree that it configures a new human wisdom compared with the wisdom of the world. And finally, the consideration of this intellectual, theological, spiritual formation marked and configured by the charismatic experience presenting it as a "hermeneutic approach" or "form perceiver" deal with the revelation of God and the Christian life. This way of understanding the category "Memoria Passionis" as a "theological place" which sets up a new "staurologic-paschal" subject, offering a kind of "mentis et cordis", has helped us and is helping us. I want focus initially on the noetic level or cognitive Passiology, doing a bit of history, without forgetting the other elements. A question or concern that might surface during this reflection: Do the new accents on planning and living the consecration to the Passion, for example linking the Passion of Christ and passion of humanity do not re- quire a new way of understanding Passiology as "eminently practical knowledge" allow us to learn more about the causes of the suffering of the world from a faith perspective...? This might be the practical moment as understood as presence in the world.

46 Fundamentally from the recently published work: “La Pasiología.” Estudios de Historia y Espiritualidad Pasionista, nº.63. Roma. Curia General Pasionista. 2011. 192 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

1. The letter of Fr. Leo Kierkels. "Letter on the study of the Pas- sion" (February 25, 1930)47. This letter is a milestone in the history of the Congregation. It seeks to motivate, organize, systematize, and program the study of the Passion of the Lord. First of all, it points out what is meant by study: intellectual at- tention. Secondly, devotion involves a sense of "study and willingness with which we are dedicated to something and how we consecrate ourselves to it". Thirdly, it involves disposition, the desire and love that predominate. And fourth, it entails our spiritual inclination or diligence or the zeal to perform something. And he concludes: "We shall speak now of the study of the Sacred Passion, in these four meanings of the word “study”. We begin with the first, viz., intellectual study, which is, indeed, the principal theme of our letter” (cf. No.3). Considering the extent of the topic we can highlight the following: “that which other men have been accustomed to consider under the one or the other aspect, we Passionists ought to meditate upon and examine under its every aspect. “…. Now, if there is ‘something’ about which we Passionists should make it our aim to know ‘everything’ about, what else can it be but the Sacred Passion of Christ, from which we take our name?”… He then states that there is ample literature about the Passion…which is impossible to completely read and understand. And he concludes: “This being so, we have been faced with the necessity of devising for ourselves a practical method for the study of the Passion; and the basis and characteristics of this method will be made quite clear from the explanation we are about to give...” (No. 4) He proposes the study of the Passion in two phases: one synthetic and the other analytic. “It will prove of great assistance to the Students if, in the first place, they view the Passion in its broad outlines and learn to rec- ognize its most noteworthy features (synthesis): they will then be prepared to advance to a minute examination of its individual circumstances or mys- teries (analysis).” (no.6) and he continues… “After they have acquired, during their philosophy course, this synthetic knowledge of which we have spoken…they shall apply themselves, throughout their course of theology, to the analytic study of the Passion: that is to say, they shall strive indus- triously to amass an intimate and exhaustive knowledge of those individual factors in the Sacred Passion, which, while they may reside in the field of belief or the field of practice, are within the reach of our mental powers.

47 Fr. LEO KIERKELS CP. “Epístola de Studio Passionis Domini Nostri Jesu Christi”. 25 February 1930. Letter about the study of the Passion. Stauros Bulletin. nº.11 (introduction and translation by Luis Díez Merino). I am using this translation. 193 46TH GENERAL CHAPTER

Such a study may be linked, as we are about to exemplify, in close and harmonious association with all other ecclesiastical studies; and, as a re- sult of this association, they will all partake of the fruits of the Passion, and the pervading spirit of our devotion to the Suffering Man-God.” He continues… “Before we enter upon particulars regarding the vari- ous component parts of this study, it would be well to mention that the whole matter of the study admits of two clearly marked divisions: (a) The Passion of Christ in the speculative order-as an historical fact and as an object of theology; (b) The Passion of Christ in the practical order- as the foundation, the warrant and the leaven of the Christian life in its manifold acts and circumstances.” (cf. No.7) The effort that he calls for in the area of speculative reflection is em- phasis and insistence on the elements of the Passion that are present in the reflection: “It is the primary duty of the Lector in this subject to labor at a luminous exposition of all those points which have reference to the Pas- sion; and we are forcibly convinced of the supreme importance of this ex- position when we recollect that it is the instrument for laying the stable foundations of that devotion which we .are vowed to cultivate both in our own hearts and in the hearts of others. It will be the Lector's task, then, to amplify what is not sufficiently stressed or explained in the textbook pre- scribed for the Students, and to supplement these texts by introducing the many relevant matters they fail to mention.” (No.12) And after this he enumerates the presence of Passion in speculative the- ology, morality and spirituality (figure.12 42). Then he begins what we would call an outline of historical theology: Patristic and the Passion, lit- urgy, development of devotion to the Passion, the Passion in the arts... He then proposes a series of practical measures to carry out this study. And he concludes: “What more is there for us to say? Have we not said everything when, repeating the words of a certain pious author already quoted, we declare that the Passion of Christ must be ‘our passion’.” – I.e. desire, devotion, love must inspire our thoughts, should inform our actions and must be the reason for our lives and its driving force, so that we can say: The Passion of Christ impels us! (Nº.68). He concludes his letter citing St. Bernard who speaks of the Cross and the Passion: “"To meditate on these life-giving truths, I have esteemed true wisdom. These have often been on my lips, as you well know; these have ever been in my heart, as God well knows. This is for me the more sublime philosophy-to know Jesus and Him Crucified. Let this, like- wise, be your food and drink, your sweetness and consolation, your delight and your desire, your reading and your medita- tion, your prayer and your contemplation, your life, death, and resurrec- tion." And he desires that all “all "effectually contemplate at all times, with

194 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO loving sentiments of devotion, the Passion of Jesus Christ, and, by our words and example, implant it in the hearts of the faithful." Although the letter focuses on intellectual or academic study, the moti- vations and attitudes that he proposes far exceed these approaches. The study of the Passion at that level is a "moment" within the reality to which it is configured from the charism of the Memory of the Passion.

2. The recent work of Fr. Artola: Passiology48 Following the historical description of its origin and his concern over its status and raison d'etre in systematic theological he presents his own ap- proach taking account of its development within the Congregation. His his- torical conclusion is the following: "This study developed as a humble the- ological discipline and was intended for the private use of the Passionist Congregation. Its claim was simply to seek the self-maturation of the spir- ituality that was lived and bequeathed by the Founder to the religious. Greater commitment the study of the Passion would be to seek a more in- depth experience of the charism itself, would provide a better preparation for the proclamation of the Word of the Cross. The intention of this initia- tive was to reap very positive rewards. It began with a living consciousness that the Passionists were the depositories of a unique experience of Pas- sion. After a time of experimentation it was believed that the ideal of sys- tematic Passiology coincided almost entirely with the subject addressed in the great work of Flick-Alszeghy49. But it was immediately seen that Passi- ology had another source of inspiration, another development and another purpose. The Congress of the Wisdom of the Cross, held in Rome in the Holy Year of 1975, was a turning point in the classical understanding of the Passiol- ogy. The expression had been already suggested by Fr. Kierkels in his Cir- cular letter on the Passion as “Staurosofia”. It also began to speak of “Staurology” or the science of the Cross. Wisdom enhances the lived real- ity and the experience that characterizes the theology of Passion lived in the Congregation.

On the other hand, the philosophical studies of the Passion have discov- ered that the Wisdom of the Cross brings a dimension of rootedness to this theology, and a critical dimension with respect to other knowledge. This

48 Fr. ANTONIO MARIA ARTOLA CP. “La Pasiología”. Studies in Passionist History and Spirituality. Nº.63. Roma 2011. 49 It refers to the work of FLICK-ALSZEGHY. “Il mistero della Croce. Saggio di teología sistematica.” Ed. Queriniana-Brescia. 1978. 195 46TH GENERAL CHAPTER

binds even more the ties of Passiology with the experiential base that de- veloped the spirituality of the Passion, and the criticism of values outside the Cross. These events profoundly modify the new understanding of the Passiology, generously opening its method and its purpose to the Wisdom of the Cross. When Passiology is understood as the Wisdom of the Cross, sprouting from the experience of the Passion and developed into a theological system, and into a critical dialogue with human knowledge, it perfectly accom- plishes the fusion of two realities - the Cross and the Passion - in accord with the title of a spiritual family called the "Congregation of the most Holy Cross and Passion of our Lord Jesus Christ50". Passiology is thus a partic- ular theology. It was originally a part of theology, as it was the theology of redemption, but it was then incorporated into a unified whole that was born of experience, flourished in meditation and come to fruition at last in a "unique" apostolate.... The history of this original theology shows that spir- itual families are born from experience, are structured by an intuition, and flourish in a new system of thought. The author includes two essential moments in the Passionist Passiology: Systematics of the Passion and the mystique of the Passion51. The wisdom of the passion is a "complex" reality. Since wisdom the supreme form of human knowledge, it assumes all that has preceded it and exceeds it. First of all, it is a foundational and of critical knowledge, which seeks knowledge of the truth by discernment of experience. It truly knows what something is. At the same time, it reveals what things are not. This knowledge of being or not being, or appearance, it is wisdom as foundation and critique. Wisdom is also the science of experience. Hence the sense of 'delightful science'. Thirdly, wisdom is knowledge of totalities and finali- ties of being. Passiology as wisdom is more complete knowledge between differenti- ated learning about the Passion. Regarding the genitive that is ascribed to

50 cf. Fr. ANTONIO MARIA ARTOLA. “La Pasiología”, pp. 181-183. 51 He states: "Are two that are integrated into a single Passiology." But they are two parts that do not conflict , but complement each other. It depends on how they are compared with the sources. If you consider the content of the Passion it remains at the same reality of the Passion in revealed texts; the theology of the Passion is positive (revealed data). If you study the reality of the Passion itself, the respective theology is a theology of the Passion as a lived reality of the redeeming suffering of Christ. If it - positive or spiritual - moves towards the explanatory system, it is systematic theology of the Passion. Each of these theologies, when it adds categories of theological knowledge, is systematic. When the explanatory categories come from the analysis of textual data, they give rise to strict Systematics. "When explained data are experience, systematic theology receives the name of mystical theology" (a. d. ARTOLA. oc. p. 165). 196 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

Wisdom, the Cross, it has a symbolic impact and signifies all forms of an- guish and pain expressed in the word "Passion" of Passiology.

3. The "Memoria Passionis" category as key hermeneutics and ex- pressive of the "passionist" subject of its knowing and thinking (of its knowledge-experience-practice) In this category we can see expressed and condensed the uniqueness of the element that inspires in us the charism Passionist, the form "mentis and cordis" sustained by its nature. I am only referring to taking some scattered elements in contemporary theology which enrich us, making the experience fruitful, the "patrimony" of the Congregation both personal and the com- munity "we".

Among us we started to use the "Memoria Passionis" category as an ab- breviated way of referring to our charism and spirituality. It has been such at least since the General Chapter of 1988. Pope John Paul II used this same wording to refer to the charism of the Congregation in the letter to the Su- perior General of September 14, 1994. This category or abbreviated version of our charism can help to combine the experiential, cognitive and existen- tial dimensions of the charisma as given to us by St. Paul of the Cross. This category is also present with theoretical and practical implications in con- temporary theological reflection. I intend to study it considering (1) elements that compose it; (2) aspects would consider it as an experience based on the configuration process of the Passionists (3) consideration of the same using a "hermeneutic ap- proach" in order to access the Christian mystery that makes it explicit in its conceptual-praxis. And in that sense it is a "theological place theologi- cal52", a peculiar "scope" providing access to God and the Christian expe- rience.

52 The category 'Memoria Passionis' in its 'setting' is derived from reflection on the kerygma framed in a series of biblical texts: 1Cor. 1-17-31; Phil.2: 5-11; Mt. 25: 31-46. These biblical texts that are illuminated and illuminate the philosophical texts allow us to unravel the theological aspects of this category. Fr. Breton has spoken of "a carre 'staurologique' qui regroupe ce qui me paraît être staurologie ou Crucis theology l'essentiel: Is.50:4-11;52, 13 ss; Mt. 25; Phil.2:11; 1Cor.1 "Cf. Passion du Christ et sa vertu ed. Congregatio Passionis Jesu Christi. Rome 1991. Pp. 19-20. This same text adds: " Reste cependant, que ce quatour est le ‘lieu’ en lequel on est, qu’on habite, et auquel on revient toujours” (p.21) 197 46TH GENERAL CHAPTER

a) The consideration of this category as a conforming element of "mentis et cordis" form. The category of "memory/memorial" in the Christian experience em- phasizes the permanent reality of the presence of God in its dimension of donation and communion. Therefore the Memoria Passionis is a "percep- tual attitude" (modus percipienti) of this donation, centered in its stauro- logical-Paschal quality. We have received a "place" (scope) in which and from which we can perceive the mystery of God. To remember, recall is to raise this perceptive new body and to act upon it is to configure the personal reality insofar as this is configured into the theological reality of baptismal grace. It is a radical theological experience in which we are initiated to act in ways that are a fundamental and radical gift. This gift of grace is a 'ha- bituation' to a new perception of the being of God and of Christian exist- ence. It is one of the multiform ways that the Spirit uses who being in the bosom of the Father, the Son gives to humanity. It would be an "under- standing mode" which the Spirit gives us as a gift. The category of "memory/memorial" which emphasizes the personal el- ement embedded in a "commemorative community" the Christian tradition - especially highlighted by the Catholic tradition - involves the sacramental commemorative element as experience "extra nobis" of the "pro nobis" of the salvation that is offered. The elements that compose the Congregation’s tradition: solitude, pen- ance, prayer, fraternity will be indispensable for the realization of what is involved in Memoria Passionis, in as far as this is lived out in consecrated life, and will need to be translated in other forms of Christian life.

b) Aspects involving its realization and expression. This conforms to spirituality insofar as this is a concrete implementation to continue highlighting some elements that belong to the Christian expe- rience that are formed or derived from this radical experience we could formulate as the "perception of the reality of God in his Paschal offering". From this perspective the spiritual experience takes on some specific fea- tures: precedence of the initiative of God, process of following, new crea- tion accomplished at Easter. It implies also praxis with a special sensitivity for the "pain" of humanity, and the perception and the response to the pres- ence of the Kingdom of God in history and in creation.

198 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO

c) Memoria Passionis as a "hermeneutic approach" or "theological place". In addition to the traditional "theological places53" (De locis theologi- cis), Melchor Cano noted in his classic work, others have been added or explicated "elsewhere" from which one can perceive the presence of God (cf. the poor, the suffering, interpersonal relationship, creation, cultural challenges, the kairoi or signs of the times). Amidst the "hermeneutic" lan- guage there is reflection on the process of interpersonal and inter-subjective perception of truth and how to access it. Using these categories to apply it to Memoria Passionis we attempt to emphasize a particular charismatic- spiritual experience that offers insights to access and perceive the inex- haustible mystery of the gift of God. Formulating the question more simply: How does the one who lives his life conformed to the Memoria Passionis perceive or how is God manifested to him? What are the hermeneutical elements that provide key access routes or facilitate this offering? How does someone who has received the charism of the Memoria Passionis un- derstand the history of salvation on a theoretical level? How you configure and perceived it? What is perceived creates a modus percipienti. This approach does not try to extract just the present passiological ele- ment, for example in various theological treatises, but "offers a passiologi- cal key for reading all topics”. In some sense this could be considered a technique used by the evangelists if it applies to the approach which con- siders that these have facilitated an extended introduction to the narratives of the Passion. This means that it doesn't provide access to the Christian mystery that are enclosed in unified "mysteries" then dividing them; but rather from the perspective of the Passion, the Cross and the Paschal mystery one can con- template all the revealed reality of God. It is the "focus" where I am located. And from this perspective the view that I am offered reorders my existential and mental world, and configures the radical reality of my theological ex- istence. And it offers a way to be in the world and in history, read these from the category of "historia salutis". J.B. Metz54 among others have used the category of "Memoria Passionis et resurrectionis Jesu Christi" as a key to understanding the uniqueness of the Christian God, existence of Jesus, the form of being and doing theology: "never apart from the pain of humanity" – we cannot speak of God exclu- sive of this event. An example of this is the biblical experience that is

53 MELCHOR CANO. “De locis theologicis”. BAC. Madrid 2006 54 Cf. The author and text: METZ, J.B. “Memoria Passionis. Una evocación provocadora en una sociedad pluralista.” Ed, Sal Terrae. Santander 2007 (original in German, there is also an Italian translation). 199 46TH GENERAL CHAPTER

marked by a piercing, apocalyptic and dramatic cry to the God of history. He also insists on the existence of Jesus as radically devoted "to the suffer- ing of the innocent" and the task of theology as revealer of all false ideology of progress and the establishment of the Kingdom of God to the margin of the little ones of history. He has also reclaimed the category of "narrative" and "remembrance" in favor of a "political" theology with a specific char- acter of presence in society. The reflection of Latin American Theology especially after the second Vatican Council also has a privileged hermeneutical place in the option for the poor or "the crucified" as a "theological place" from which you perceive the being and action of God. Some of our formulations or explanations, desiring to be updates of the charism were born in Latin America and in other places where the fight for justice has highlighted a way to actualize the Gospel, and have taken shape in the sensitivity of the entire Congregation and which can be seen in many of our documents. The problems surrounding the discussion on the Christian God and the language of the causality, the question of mutability or immutability in God has its origin in the Paschal mystery as key55. These are some of the other sensibilities that are present and that are in harmony with our charismatic experience. These references are only some traces of the hermeneutical or concep- tual elements which we encounter when we seek to situate and enrich the intellectual reflection and existential configuration of our charismatic real- ity today. We should also not forget liturgical and biblical reflection. All these elements are presented to us who have been "trained" or "accustomed to a way of being, feeling, thinking, assessing and acting" not only as a process of socialization or elaboration of a personality; but as an expression of a constitutive "theological gift". Passiology, as a "hermeneutical key", a "focus", is also constructed from the spiritual experience of Passionist models (religious and secular) in that they are "incarnational expressions of the mystique of the Passion56". It is

55 The set of reflections offered by “Gloria Crucis” offers this perspective. I quote some of the titles of the published seminars: Quale volto di Dio rivela il Crocifisso? (2006), La visione del Dio invisibile nel volto del Crocifisso (2008), Stima di sé e kenosi (2008) Croce e identità cristiana di Dio nei primi secoli (2009), La Colpa umana dinanzi al mistero della Croce (2011),L’agire sociale alla luce della teología della croce (2011); ediciones a cargo de F.Taccone. Edizioni OCD. 56 RESTRUCTURING COMMISSION, “The process of restructuring” . Booklet I , Compendium of the responses to the questionnaires. Booklet II: The characteristics of the Passionist Charism. Roma 2006. This text refers to the sense of the Congregation and some perspectives following reflection. It affirms: “The Charism is a life giving force in the 200 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO charismatic "sanctity" as an "actualized Christian reality" and in turn some- thing that energizes us for a new understanding and mission. The history of Passionist holiness is a "theological place" from which we can perceive and recognize the Memoria Passionis memory as "incarnational offering57". An item that has been highlighted, from the point of view of emphasis on the contextualization of all thinking, also as part of the theological-prac- tical dimension, is awareness of the 'from where' of our Passionist being and location. That is, from those places of "the passion of the world" in which we are sent from the Passion of Christ, and the vision that arises from the social, theological and pastoral “places” in which we are situated.

d) Some traces of this theology in the charismatic "humus" 1. A short exercise to underscore the "mystery of God" contemplating it from the "Memoria Passionis". a. The kenotic and discreet character of the gift of God in salvation history reformulating the concept of revelation in history. b. The Trinitarian discourse derived from the Paschal gift that overcomes the language of being for the benefit of the love and from there the concept of power and omnipotence. (cf. von Balthasar) c. The discourse of theodicy originates here not so much due to the justification of God against evil, but of compassionate-loving involvement in its as- sumption, transformation and eradication as the Eschatological Subject of History. d. It situates us in a process of clarification in three phases: How is God present on the cross of Jesus Christ? How does the cross of Jesus Christ enable us to see God? and a third question asks, How is the cross of Jesus Christ pre- sent in the mystery of God in the light of Easter?

2. The Christological discussion from the perspective of Memoria Pas- sionis allows for the accentuation of the radical dimension of the Kingdom and the Reign of God from its definitive revelation at Easter; the nature of his pro-existential character stresses also the existence of Jesus. The cate- gory of discipleship receives a special understanding from this new content. The Passover of Jesus Christ allows us to access the holy mystery of God since in it He has given Himself in a total and definitive way. It is a question

world. It is like a fountain offering living water to all who long for the experience of God’s love in the midst of their suffering and who cry out like Jesus “I thirst”.”(No.3) And: “The deepest mystery of God’s Trinitarian self-revelation is the obedience of the Son to the Father’s will to the extent of giving himself up to death, death on a cross.” (No.1) 57 Beginning with the biography of St. Paul of the Cross written by St. Vincent Mary Strambi, along with the Passionist saints and beati, these are testimonies that are "narratives" of holiness of life. 201 46TH GENERAL CHAPTER

of being in communion and Paschal history configured a Christological way. 3. The consideration of Christian existence from this perspective em- phasizes the Paschal component of gratuitous initiative, the process of life and death; the existence in giving and lovingly of kenotic conformation. 4. Eschatology and the theology of history reclaim the Easter rhythm.

e) The Memoria Passionis as the "critical-institutional" moment in Congregational identity: the one who configures his being and acting. (theoretical time and praxis are part of it). To the degree that we "know" Passiology or the conceptual-lived ex- pression of our identity it becomes also a configuring criterion of being and acting as a Congregation. It involves or attempts to analyze the journey of the Congregation in its mission from Memoria Passionis. It is the dimen- sion of the Memoria Passionis as "critical theology" for mission. This cat- egory which is the gift of the Spirit or Spirit donated Memoria Passionis is a radical dynamism which also forms our interpersonal Subject called the Passionist Congregation as a dimension of the global Passionist family. The insistence on Mission from the point of view of the “Verbum Cru- cis” has many dimensions, as reflected in the Constitutions and in the Con- gregation’s reflection. The special sensitivity raised in the current formula- tions of the relationship between the Passion of Christ and the passion of humanity may appear in our moments of reflection so as to present options for our mission that make us especially sensitive and present to the dimen- sions of human suffering. The language of solidarity, of the place of presence and of the way of carrying out the mission and the "whence" also provides a way to live out the charismatic grace that has been given to us. Since formation for Pas- sionist consecrated life is formed from this point (living the vows that give meaning to and origin from a fraternal life style) so too the Mission and the process of Restructuring and solidarity... The key to "Memoria Passionis" can be understood as a "focus" or "way of being" (thinking, feeling, acting and being, both personal and commu- nity) allows us, for now, to integrate the different elements that have shaped the Passionist experience of the memory of the Passion in its historical tra- dition and its more conceptual elaborations from the point of the lived re- ality as well as a great its conceptual or theological reflection. It offers us through "progressive circularity" access to the mystery of God who offers us a charismatic experience, and in turn is nourished by the conceptual and practical experience that is proportionate to what is received, recognized or experienced. That is, the Act of "remembering" is already in itself a gift

202 CONFERENCES TO THE GENERAL CHAPTER - QUINTERO that accomplishes in us the theological effectiveness of what is “memo- rized” as a process of conformation, assimilation or participation, being the expression of Consecration - the gift of the spirit - itself. All this reflection, in this perspective, remains open as a challenge to "Passiology" for today and for the future. How do Christ's Passion and the passion of humanity configure our being and our thinking? Does the con- templative dimension become a channel and source of "sapiential knowledge"? -- And similarly all the dimensions of Consecration to the Passion as seen in this theological perspective in its multiple implications.

SOME QUESTIONS FOR REFLECTION, DIALOGUE, FURTHER STUDY…

1. What does it mean for Passionists to "do theology"....?

2. What aspects or essential elements are needed in order to support the unique character of the experience of our Congregation and the Pas- sionist family… And to be faithful to the Mission we have received?

3. What elements are essential for theological formation in the Memo- ria Passionis for consecrated life and living our vows...?

4. What aspect of our lifestyle is it important to highlight in order to respond to the New Evangelization?

5. Lived reality or experience and the formulation of the same. How can we incorporate this wealth of the charism at this theoretical or reflec- tive moment?

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General Chapter Day of Recollection COMMUNION AND SOLIDARITY September 26, 2012 Fr. Robin Ryan, C.P. (PAUL)

Talk 1: Envisioning Communion

Good morning, my brothers. It is a distinct privilege for me to be here with you today for this day of recollection, which falls right in the midst of your chapter deliberations. I know that you have been hard at work for three weeks and probably are a bit weary by now. I was a delegate at the 2006 General Chapter, so I realize that the work of a chapter requires a great deal of sustained attention and effort. You are engaged in a rigorous exercise. Thank you for the service that you are rendering to the Congregation throughout the world through your collaborative work during these days. All of us in the Passionist family will be the beneficiaries of your work. The schedule that I received from the Chapter Planning Committee di- vided each day of the chapter into four segments. You may have noticed that on the calendar for today the four segments simply have my name be- side each one of them. That might lead you to believe that there will be four presentations for this day of recollection. Well, I remember that, by this point in the chapter in 2006, I felt overwhelmed by having listened to an avalanche of words for three weeks. You do not need another avalanche of words from me for this day of prayer and reflection. So this is my plan: I will offer two presentations of about 45-50 minutes each, one this morning and one this afternoon. I will provide a handout that contains the key points and quotations from each of the presentations, as well as questions for re- flection. After my talks, you will have a substantial period for quiet reflec- tion on your own. Then we will return here for some shared discussion of the questions I have suggested for your reflection. We want to take a gentler pace today. You need a break from the regular routine. In his letter of invitation to me, Father Ottaviano wrote about the com- munion in solidarity that God’s love has offered the human family through the incarnation and the death of his Son on the cross. God has communi- cated his solidarity with us through the life, death and resurrection of Jesus and has enabled us to live in communion with him. Father Ottaviano em- phasized that he would like to see an in-depth understanding of this com- munion spread throughout the Congregation, bridged by solidarity, in order that our life and mission might be transformed and enlivened. So this is the

204 CONFERENCES TO THE GENERAL CHAPTER - RYAN theme that I will develop for this day of reflection: a spirituality of com- munion that gives rise to authentic solidarity. This morning’s presentation is titled “Envisioning Communion.” This afternoon’s topic will be “Building Solidarity Through Dialogue.” I know that, in discussing the process of the restructuring of the congre- gation, you have been addressing the need of deepened communion and strengthened solidarity within the congregation, whether or not you have used those explicit words in your discussions. Since the time I first heard about efforts to restructure our Congregation, I have reflected on the need for us to articulate and internalize a spirituality that would underlie and inform all of the concrete, practical efforts made to enable us to pursue our mission in the world more effectively. This spirituality needs to be incar- nated in structures, and I realize that you have thought a lot about this in your deliberations. But I believe that it would be helpful on this day in the midst of the Chapter to return to the deep roots of a spirituality of commun- ion and solidarity that should inform our life together as Passionists, what- ever structures and policies we choose to adopt. In order to do this, I think it would be helpful to spend a few minutes reflecting on the ecclesiology of the Second Vatican Council and the ideas of some seminal thinkers who have reflected carefully on that ecclesiology in recent years. Perhaps it is providential that this fall we celebrate the 50th anniversary of the opening of this council, near the time at which this Chap- ter is focused on restructuring. I believe that we can learn something from the perspective on the Church enunciated at the Council and the discussions that have arisen since the Council about what it means to “be Church” in the world today. A number of contemporary thinkers continue to reflect on the challenges of living out Vatican II’s vision of Church in a world that is polarized along different lines. So this morning’s reflections will focus on envisioning communion in our world today, a world characterized by sig- nificant polarization. This afternoon, I will try to make some explicit appli- cation of these ideas to our life together as a Passionist Congregation. I will reflect more explicitly on our Passionist charism and life and on the theme of building solidarity with one another and especially with the crucified of our world.

Reading: 1 Cor. 10: 16-17

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Polarization in the Contemporary World

I would like to begin with two quotations, the first from John Paul II and the second from Gaudium et spes, Vatican II’s Pastoral Constitution on the Church in the Modern World. On the eve of the new millennium, John Paul II wrote: “To make the Church the home and the school of communion: that is the challenge facing us in the millennium which is now beginning” (Novo Millennio Ineunte, 43). In Gaudium et spes¸ the bishops gathered at Vatican II included a section about the importance of dialogue in our world and within the Church itself. You are probably familiar with it. It is a lengthy quote but one worth listening to again: “In virtue of its mission to enlighten the whole world with the message of the Gospel and gather to- gether in one Spirit all [people] of every nation, race, and culture, the Church shows itself as a sign of the spirit of brotherhood which renders possible sincere dialogue and strengthens it. Such a mission requires us first of all to create in the Church itself mutual esteem, reverence and harmony, and acknowledge all legitimate diversity; in this way all who constitute the one people of God will be able to engage in ever more fruitful dialogue, whether they are pastors or members of the faithful. For the ties which unite the faithful together are stronger than those which separate them: let there be unity in what is necessary, freedom in what is doubtful, and charity in everything” (GS 92; quoting a letter from John XXIII at the end). So Pope John Paul spoke about the necessity of the Church becoming a home and school of communion. Previously, in his letter on priestly for- mation (Pastores Dabo Vobis), he had said that the priest is called to be a “man of communion.” The Church should be the place where communion is learned, fostered and practiced. And Vatican II affirmed that fostering dialogue in the world is intrinsic to the mission of the Church. In order for the Church to have any credibility in this mission, the Church itself must be a place where true dialogue takes place. This ecclesial dialogue should be based on mutual esteem, reverence and harmony. Well, all of this sounds very inspirational and idealistic. Who could dis- agree with it? But we are painfully aware that we live in a world and in a Church where dialogue is a very precious commodity – a Church and a world where “difference” often translates into perduring tension and even conflict. The tension between the so-called Muslim world and the so-called Christian West is one obvious example. No one really knows what is going to come of the Arab spring and how that will affect relations with the West and even within the Muslim world itself. In my own country, we are endur- ing yet another year of presidential campaigning, and we repeatedly hear talk about “red states” and “blue states”, i.e., states with Republican and

206 CONFERENCES TO THE GENERAL CHAPTER - RYAN those with Democratic leanings. The political “sound bites” that we hear on the nightly news are very polarizing. And, though I am familiar with the European scene only from a distance, the debates about the Euro and how to rescue nations mired in debt also sound rather divisive. Many reflective observers of our Church, find similar dynamics there, with conservatives and progressives locked in internecine conflict. Our own beloved congre- gation is not immune from this dynamic of polarization, within each of our provinces and in the congregation as a whole. We struggle at times with difference – difference in cultural backgrounds and inclinations, in theo- logical perspectives, and in viewpoints about the most appropriate ways of incarnating our life together. Allow me to share a brief story about an experience of talking to parish- ioners after Mass one day in Chicago. When I taught at Catholic Theolog- ical Union in Chicago, I used to celebrate the Eucharist most Sundays at the nearby parish church, Saint Thomas the Apostle. Saint Thomas is an interesting place. Located in the Hyde Park section on the southside of Chi- cago, it is near CTU and also close to the University of Chicago, a prestig- ious university known for Nobel Prize winners (the splitting of the atom). The neighborhood is very diverse, with a majority population of African Americans, but people from many other nations and ethnic backgrounds as well. To make things more interesting, it is also just a few blocks from the private home of President Barack Obama. Saint Thomas was a challenging parish in which to preach because the congregation was so diverse. At any given liturgy, you could find yourself standing in front of the Dean of the Divinity School of the University of Chicago (a Catholic), students and faculty members from CTU, and very ordinary folks from a variety of eth- nic groups and socioeconomic backgrounds, including African American grandmothers who had brought their grandchildren along for Mass. Preach- ing there was something like the sport of bowling (bocci ball): you aimed for the middle and hoped for the best. While celebrating Mass on one summer Sunday, I noticed that there was an elegantly dressed, distinguished-looking white woman sitting near the front of the church. I had not seen her there before. She was very engaged in the liturgy in a spirit of reverent participation. After the conclusion of the liturgy, I processed to the back and waited to greet the people. She came out and shook my hand, but her first words to me were: “Father, I see that you do not follow the General Instruction on the Roman Missal in this par- ish. I am from Ohio, and we follow the General Instruction in my parish.” I was a little surprised by her opening words and responded, “Well I thought that we did follow the General Instruction. What is it that I did wrong?” She responded, “You left the altar; you left Jesus alone on the

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altar.” At first I thought that she had noticed that I left the altar several times to go over to the credence table, because I had only one altar server that day. He was new and had no idea what he was supposed to do. But that was not it. She explained that I had left the altar to share the sign of peace with a few folks sitting in the front pews. I explained that we were aware that this was technically outside the norms of the General Instruction, but we had made the decision there to extend the sign of peace to members of the congregation because of cultural circumstances. In a predominantly Afri- can American community, they expect the priest to greet them at the sign of peace (as I suspect they do in Africa itself). Not to do so might be inter- preted as an insult, especially when the priest is white. The woman was polite but was not convinced by any explanation that I tried to offer. She left for her car. About three minutes later, another woman, an older person, confronted me on the back steps of the church. She explained that she had some sort of doctorate in some discipline from the University of Chicago and that she had long been interested in the relationship between liturgy and the theater. In fact, she was writing a book on the topic of liturgy and theater at that very time. She complained vociferously about the liturgies in the parish (not just mine). She found them to be far too much by the book – routine, unimaginative, dull. She thought that the liturgies lacked the dramatic qual- ity they were intended to have. We priests needed to do more than just read the instructions in the Roman Missal in order to offer good liturgy. We needed to incorporate more spontaneity, more theatricality, into the liturgy. She assured me that priests like me had plenty to learn about good liturgy from people like her. I walked back to the sacristy rather slowly that evening, thinking about these two rather memorable back-of-the-church encounters. It struck me that there it was in a nutshell: in the space of about three minutes I had experienced both ends of the spectrum of theological views in the Church, at least in the church in the U.S., though I do not think this kind of divided opinion is present only in the United States. I had to chuckle to myself. I suspect that all of us who are involved in pastoral ministry have had similar experiences. It is easy to laugh about these moments after the fact but not always the most pleasant thing to experience at the time. What makes it particularly difficult is that often there appears to be little chance for real dialogue to take place. The statements that are made tend to stop a conver- sation in its tracks. They are often absolute assertions that are, explicitly or implicitly, accusatory in nature. They are conversation-stoppers.

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A whole host of significant thinkers have suggested in recent years that we have a long way to go in order to make the Church a home and a school of communion. Some suggest that a spirit of dialogue between Catholics of differing viewpoints has pretty much disappeared. They feel that we are badly in need of formation in the spirit of communion and solidarity. One author who has made an impact on me in this discussion is Timothy Radcliffe, the British Dominican and former Master General of the Domin- ican Order. In particular, his book titled What is the Point of Being Chris- tian? has some illuminating insights about polarization in our world and about envisioning communion. Radcliffe points out that human unity is founded on our ability to talk to one another. Language is the breakthrough into a new kind of communion. This is fundamental and obvious in a way, but still worth reflecting on. How well do we talk to one another? What is the spirit/tone of our discourse? Radcliffe comments, “Our human vocation is to go on searching for new and deeper ways of belonging together, new ways of speaking, which realize our capacity for communion more pro- foundly” (159). We need to learn to speak a language that is unmarked by domination, a language in which there is no contempt for anyone. Radcliffe describes Christ and the passion of Christ in very striking ways, ways with which we Passionists can find resonance. He speaks of Christ as the one who bore in his body all the violence that human beings turn against one another. Christ bore in himself all the breakdown of communication in hu- man history. The resurrection of Jesus represents the victory of communion – the victory of communion over all that separates us from one another. We remember and proclaim this truth each time we celebrate the Eucharist, which is the sacrament of pure communion in Christ. In a very memorable statement, Radcliffe writes, “There is no universal language of pure com- munion except Christ, and we do not yet know fully how to speak the Word that he is” (161). Radcliffe remarks that in times of division, or polarization, we face the temptation to talk only with those who see things the way we do. We begin to dwell in enclaves. We form our own intellectual “gated communities.” I know that this happens in U.S. society, and I suspect elsewhere as well. People tend to associate with those who think the way they do, watch the same news broadcasts and frequent the same websites and blogs. In the U.S. it is Fox News vs. MSNBC, or some of the other major networks. Sociologists call this dwelling in enclaves of the like-minded “hyperdiffer- entiation.” They relate it to the increasing urbanization of our world and the loss of personal identity as people move from villages or small towns and need to secure their own identity in melting pot cities by identifying with like-minded people. Half of the world’s population now live in cities

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with a population of more than 100,000. Radcliffe asserts that Catholics, as people of Eucharistic communion, must resist the inclination to dwell only with the like-minded, to find security in uniformity. We must rebuild the Church as our common home, a home and school of communion.

Reflections on the Ecclesiology of Vatican II

With the insights of Radcliffe in mind, I turn now to the Second Vatican Council and some brief reflections on the understanding of the Church that underlies the documents of the council. In the Final Report of the Synod of Bishops held in 1985, called to reflect on the 20th anniversary of the coun- cil, the bishops wrote these words: The ecclesiology of communion is the central and fundamental idea of the council’s documents. Koinonia/com- munion, founded on Sacred Scripture, [has] been held in great honor in the early church and in the Eastern churches to this day. Thus, much was done by the Second Vatican Council so that the church as communion might be more clearly understood and concretely incorporated into life. What does the complex word communion mean? Fundamentally, it is a matter of com- munion with God through Jesus Christ in the sacraments. Baptism is the door and the foundation of communion in the church. The Eucharist is the source and culmination of the whole Christian life (cf. LG 11). The com- munion of the Eucharistic body of Christ signifies and produces, that is, builds up, the intimate communion of all the faithful in the body of Christ which is the church (1 Cor. 10:16).” This notion of the Church as a communion, or as a communion of com- munions, is very rich in its implications. I believe that reflecting on it can help us in fostering a spiritual vision that can illumine our efforts to create a strengthened solidarity among Passionists throughout the world. The great French theologian, Yves Congar, described communion as a free un- ion of individual persons united not only horizontally through interpersonal bonds but vertically by their common relationship through Christ in the Spirit (The Mystery of the Church). So communion, based on the Greek term koinonia (which really means “sharing” or “participation”) has both a vertical meaning and a horizontal meaning. On the one hand, it refers to a sharing or participation in the very life of God, the life of the Trinity. In Jesus Christ, God has revealed himself as one to be known and loved and has called us to share in his own life. In the early Church, it was especially the Greek fathers who developed this theme with great profundity. Salva- tion means something deeper than just the forgiveness of sins or being es-

210 CONFERENCES TO THE GENERAL CHAPTER - RYAN tablished in right relationship with God. Salvation ultimately entails divi- nization, i.e., sharing in the very life of God. This happens primarily through participation in the sacraments, especially baptism and the Eucha- rist. This is eloquently expressed in the first verse of that brief passage from Paul’s first letter to the Corinthians that I read for our reflection: “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” In its Constitution on the Church, the Second Vatican Council expressed it this way: “In that body [of Christ] the life of Christ is communicated to those who believe and who, through the sacraments, are united in a hidden and real way to Christ in his passion and glorification” (n. 7). Wedded to this vertical dimension is the horizontal aspect of commun- ion. Communion with God in Christ means that we are also brought into fellowship with one another and called to strengthen that communion/fel- lowship. We are called to “be communion”, even to “do communion” (to practice it). The next verse in that passage from First Corinthians makes that clear: “Because the loaf of bread is one, we, though, many are one body, for we all partake of the one loaf.” Pope Benedict included some strong words about this horizontal dimension of communion in his first en- cyclical, Deus Caritas Est. He said, “Union with Christ [in the Eucharist] is also union with all those to whom he gives himself. I cannot possess Jesus Christ just for myself; I can belong to him only in union with all those who have become, or who will become his own. Communion draws me out of myself towards him, and thus toward unity with all Christians” (n. 14). Pope Benedict’s reflections remind us of a classic theological principle ar- ticulated by and others before him, i.e., that the primary sacramental effect of the Eucharist (what Scholastic theologians called the res of the sacrament) is the unity of the mystical body. The Catholic Cate- chism presents this same idea by adducing an ancient saying: “The Eucha- rist makes the Church” (1396). One theologian (Dennis Doyle) enumerates four elements in this eccle- siology of communion which was envisioned (and articulated in sometimes halting ways) at Vatican II. First, this view of the Church as a communion involves a retrieval of a vision of the Church that was characteristic of the Church of the first millennium, prior to the divisions among the Christian churches. Second, communion ecclesiology emphasizes the element of spiritual fellowship in contrast to juridical approaches that place too much emphasis on the institutional and legal aspects of the Church. This is clear, of course, from the structure of Lumen Gentium (Vatican II’s Constitution on the Church), which speaks of the Church as mystery and as the people of God before it addresses the hierarchical nature of the Church. This does

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not mean that envisioning the Church as communion leaves no room for structures or institutions. There must be structures of communion – visible, tangible structures of fellowship and collaboration if the spirituality of communion is going to be enfleshed and lived out. Third, an ecclesiology of communion places a high value on the need for visible unity as symbolically realized through shared participation in the Eucharist. That is expressed in the most paradigmatic way in the pas- sage from First Corinthians 10 that I read. The celebration of the Eucharist, with all that it means, lies at the very heart and center of an ecclesiology and spirituality of communion. And fourth, communion ecclesiology pro- motes a dynamic and healthy interplay between unity and diversity in the Church, between the universal and the local. This fourth element of the ecclesiology of communion, promoting a healthy interplay between unity and diversity, invites further reflection. It has provoked a great deal of theological debate about the Church in recent years. And I wonder if has not also been at the center of some of the debates surrounding efforts at restructuring within our own congregation. Here we may be at the heart of the matter. The Council spoke of it in a general way when it treated the catholicity of the Church (LG 13). The Council said that the people of God, “while remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God’s will may be fulfilled.” It proceeds to cite a statement taken from : “All the faithful scattered throughout the world are in com- munion with each other in the Holy Spirit so that ‘he who dwells in Rome knows those in most distant parts to be his members.’” And then it speaks about the legitimate diversity among the people of God, represented in par- ticular churches that retain their own traditions. This diversity is enriching rather than destructive: “Finally, between all the various parts of the Church there is a bond of close communion whereby spiritual riches, apostolic workers and temporal resources are shared” (LG 13). The Council went on to apply this principle of catholicity in its discussion of the collegiality of bishops and the place of local churches in the universal church. You may remember that in the early 2000’s there was a rather extraor- dinary public debate between then-Cardinal Joseph Ratzinger and Cardinal Walter Kasper. This debate showed that there can be distinct points of de- parture, and different ways of envisioning communion, within an ecclesi- ology and spirituality of communion. Ratzinger was Prefect of the CDF when, in 1992, it published a special letter to bishops on the notion of the Church as communion. The concern expressed in that letter was fear of a one-sided emphasis on the autonomy of the local church, and thus a one-

212 CONFERENCES TO THE GENERAL CHAPTER - RYAN sided emphasis on diversity and local initiative within the Church. The let- ter stressed the importance of visible ecclesial structures of worldwide communion. In the subsequent debate occasioned by that letter, Ratzinger articulated a view of the Church as communion that began with the univer- sal, or the central. He interpreted Luke’s description of Pentecost in the Acts of the Apostles as speaking of the establishment of the universal Church, which preceded the local churches. The Twelve who were present at Pentecost made present the Church of all peoples. So the universal, cath- olic, Church was present in Jerusalem at Pentecost and it was this universal Church that gave birth to the local churches (On the Way to Jesus Christ, 172). Thus, there is a certain priority to the universal Church and the critical need of fostering unity in the Church, especially through traditional struc- tures of communion. Ratzinger emphasized, however, that this unity of the Church, from the Church’s beginnings until now, is very different from uniformity. At Pentecost each of the different groups of peoples heard the word of God in their own language, thus producing a unity in variety. As he put it, this unity “does not extinguish the variety but enriches all instead in a mutual give-and-take” (139). Cardinal Kasper approached the communion of the Church from the other starting point: the concerns of the local, the needs and gifts of the many, culturally and theologically distinct ways of seeing and doing things. From his experience of having served as a diocesan bishop, he wanted to take into account members of the Church who struggle with universal Church regulations. Kasper stressed that a local church is not a department or franchise of the universal church; rather, it is the Church in one particular place. The bishop is not a delegate of the pope, but is one commissioned by Jesus Christ with a proper responsibility of his own, rooted in the sacra- ment of Orders. Kasper argued that centralist tendencies in the Church threatened to impose a uniformity that is not true catholic unity. He differed from Ratzinger in his interpretation of the Pentecost account in Acts. He spoke of the mutual indwelling and perfect correlation between the univer- sal Church and the local churches. Both were present at Pentecost. And Kasper underscored the ecumenical implications of the ecclesiology of communion expressed by Vatican II. By using the language of communion, the council recognized that ecclesial unity is not a matter of either/or. There are degrees, or levels, of unity among Christians, rooted most fundamen- tally in baptism. He said that “a one-sidedly universalistic perspective will awaken painful memories and provoke mistrust; it will frighten off other Christians” (174).

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Well, Kasper and Ratzinger eventually expressed their fundamental agreement in this matter of the Church as communion, despite their differ- ing starting-points. It seems clear, however, that this tension has endured. And all of this may well sound like a boring academic debate about seman- tics or a kind of “chicken-and-egg” argument that leads nowhere. But I do not think so. I think that what was going on there relates directly to our own more pastoral and practical struggles to deal with unity and differences in our Church, as well as in our own congregation. Both Ratzinger and Kasper were trying to express an understanding of the universal Church as the com- munion of local churches. Each was attempting to talk about a unity that entails not uniformity but reconciled diversity. Both were endeavoring to articulate an authentic notion of catholicity. Catholicity always means both a fullness that unifies and a diversity that is reconciled (R. Marzheuser). Underneath all of the theological subtleties were very real pastoral con- cerns. Then-Cardinal Ratzinger was concerned about Catholic identity and what we would call solidarity. What identifies us as Roman Catholics throughout the world and what keeps us together in life and mission? Cred- ibility in witness demands a clear, shared identity, and a united mission requires the closer working together of all segments of the Church. Cardinal Kasper, conscious of the ecumenical imperative and aware of the diversity within our Catholic heritage, was concerned with issues like inculturation, local ecclesial initiatives, the full, conscious and active participation of all the faithful and all the local churches. If credibility in witness demands a united witness and mission requires loyal cooperation, Kasper thought that turning this witness and mission into a uniformity in thinking and action would represent an impoverishment of the Body of Christ. I realize that you did not come here today for a lecture on the ecclesiol- ogy of Vatican II. I have delayed a while in reflecting on this view of the Church as communion. But I have done so because I think it has something to say to us today, especially as we think about the future of our congrega- tion in a globalized world. To sum up, this vision of the Church as com- munion is a vision centered on relationship. It is a personal understanding, in the deepest sense of the term “personal.” First of all, it says that the Church exists because the Triune God, who is eminently personal, has called all people to share in the very life of God. This God, who in himself is a dynamic communion of life and love, has drawn us up to share in his very life. And being Church means an ongoing process of deepening rela- tionships with those who share faith in the God of Jesus Christ.

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Envisioning Communion Within the Congregation of the Passion

I turn now very briefly to consider our own Passionist life and mission, about which I will reflect at greater length in this afternoon’s talk. Now, the analogy between the universal Church and the Congregation of the Pas- sion is not perfect; it is not an exact identity. Theologically and canonically, there are important differences. Provinces and Vice-Provinces are not ex- actly the same as dioceses. They are not local churches. And even though provincials are ordinaries, they are not bishops. Their mission is not rooted in the sacrament of Orders. If analogy always entails similarity-within-dif- ference, we have to keep the differences in mind as we proceed. Nevertheless, I strongly suspect that in the life of our Congregation, and especially in the efforts we are making at restructuring, we face many of the same tensions and dynamics that are present in the Church as a whole. We are called to live in communion with one another, in what Congar called a free union of individual persons [and provinces] united not only horizontally through interpersonal bonds but vertically by our common re- lationship to God through Christ in the Spirit. We hear this call to commun- ion in a world and a Church that we often experience as characterized by polarization. And our own congregation is not exempt from such divisions (fragmentation). Sometimes, among us we hear it in terms of north vs. south, the developing world vs. the First World, older vs. younger prov- inces, or as divisions among language groups. And, not unlike Kasper and Ratzinger, we have different perspectives on this call to communion. While the translation of their debate to our own situation is not precise, we might speak of the centralist and the particularist approaches to communion within the congregation (restructuring). Especially with the disparities that exist in finances, personnel and formation needs in the congregation, some of us want to press forward more expeditiously to find concrete, structured ways in which to collaborate more closely and pool our resources more collectively. This view assigns a certain priority to the universal, or the central. We need to relativize structures that keep us locked in to old ways of living and working. We must avoid a “silo mentality” within the congre- gation. Others of us, while acknowledging the need for closer collaboration and mutual support, lift up the particular traditions, needs and concerns of the local situation. This view accentuates the importance of inculturation and initiatives made by those who know the local situation firsthand. It is also wary of inserting additional structures of authority above the level of the province or vice-province. It begins with the local rather than the uni- versal.

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Intelligent, thoughtful, committed people can see things differently, like Kasper and Ratzinger. They can even envision the meaning of communion through different lenses. But even with these differences in viewpoint, you and I, as Catholic Christians and as members of the Congregation of the Passion, are called to deepen our sense of communion with one another. “Communion” is not just a noun; it is also a verb. We are called to “do communion” – to practice and enable communion – in our life together. I hope that this Chapter has been an experience of deepening communion for all of you. I will talk more about this in my afternoon conference focused on building solidarity through dialogue. I close my morning reflections with two additional quotations – one from Cardinal Ratzinger and the other from Timothy Radcliffe. Ratzinger once wrote these words: “To have communion in and with the Body of Christ means to have communion with one another. It involves acceptance of all others, mutual giving and taking, and the readiness to share one’s goods with others. It is simply incompatibile with membership of the Church that some should abound and others starve” (Weggemeinschaft des Glaubens, Augusburg 2002, 61). This is a very strong summons to a gen- erous sharing of life. Radcliffe reflected on human solidarity: “So human solidarity is more than overcoming inequality. It is creating a common world of meaning. This will not be achieved by us all speaking the same language. At a much deeper, level, we are called to a communion in which we can share all that we are, indeed become all that we are meant to be. Imagine speaking to each other in ways that are unmarked by domination, in which there is no contempt for anyone, pure communion” (159). As Christians and as Passionists, we give witness to a common world of meaning that has already been created by the grace of God in Christ and, in particular, by the grace that God bestowed on Saint Paul of the Cross. We do not create this world of meaning; it is the result of God’s gift to us. Despite our differences in viewpoint, there is a profound level of commun- ion that we share because of Christ and because of the charism bequeathed to us by our Founder. We celebrate that communion every time we come to the table of the Lord, as well as in special moments like this General Chapter. It seems to me that these days we are called in a special way to the practice of communion. This practice should include speaking to one another in ways that are unmarked by domination or contempt. Our com- munion as Passionists is a reality, but it is a reality that calls for practice, for a strengthened commitment to share our lives and to overcome division.

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For Reflection - How do you envision communion within our congregation? - What does the “practice” of communion mean to you? - In what ways has participation in this General Chapter been an experience of deepened communion for you?

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Talk 2: Building Solidarity Through Dialogue

Introduction This past June I visited Haiti for the first time. As many of you know, a Passionist from Saint Paul of the Cross Province, Rick Frechette, has been serving in Haiti for many years. He is both a priest and physician. I travelled to visit Rick, along with Jim O’Shea, another member of our provincial council, and Hugo Esparza, a young Passionist who is now serving with the our Passionist brothers in Mexico. Rick’s ministry in Haiti is rather astounding. Working with the international organization Nuestros Pe- quenos Hermanos y Hermanas, as well as the Saint Luke’s Foundation, he has taken the lead in the establishment of two orphanages, three hospitals, including the best pediatric hospital in Haiti, a number of primary and sec- ondary schools, and new housing for a number of people living in shacks or tents following the devastating earthquake that rocked Haiti in January of 2010. On the second day of our visit, we travelled to Cité du Soleil, an infa- mous slum that in the past has been a very violent place controlled by gangs. It is one of the worst slums in the Western hemisphere, a place of terrible deprivation. Located on what could be a beautiful site along the water, this place has little or no infrastructure, open drainage, and is dotted by endless rows of substandard shacks with tin roofs that leak in the rain. On this particular day, however, there was a small celebration in Cité du Soleil because a new bakery was being dedicated. The building of this bak- ery represented an effort to initiate some kind of meaningful business ven- ture in this place of desperation, as well as to provide the people with much- needed bread and other baked goods. Representatives from the United Na- tions were present, since UNICEF had helped to finance this venture. There was even a small band playing music to accompany the festivities, com- prised mostly of young people from Cité du Soleil. There were the usual speeches, some excessively lengthy in the boiling heat, along with a ribbon- cutting ceremony. Rick offered a prayer to mark the occasion. As we visitors stood on the perimeter of this event, we were surrounded by little children from the area, mostly with bare feet negotiating rocky ground, a few not wearing any clothes at all. They milled around us strange foreigners, often asking for money in sign language, since we did not un- derstand Creole. There was one little girl who decided that she was going to watch this dedication event standing next to me. She was perhaps five or six years old, wearing a tattered pink dress, with white lace that was frayed.

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She did not ask for money, but simply held my hand during the entire cer- emony. She was a beautiful little girl with a radiant smile. Every now and then she would rest her face against my arm. We never really spoke, at least we never spoke in words, since she apparently did not speak English and I knew no Creole. After the conclusion of the bakery dedication, she smiled at me, gave me a brief hug and she went on her way, joining her little friends from Cité du Soleil. There were a number of people and moments that stood out for me from my June visit to Haiti. But perhaps foremost among them was the little girl in the pink dress. Naturally, I wondered what her family and home situation was like, whether she went to school (about half of the children in Cité du Soleil go to school), and what her future would be. What will life be like for the little girl in the pink dress? When I think of Haiti, I think of holding the hand of that little girl in the pink dress. My reflections this afternoon focus on the theme “Building Solidarity Through Dialogue.” As I did in this morning’s presentation, I would like to set two quotations before you at the beginning. The first comes from our Constitutions and pertains explicitly to the work of the General Chapter. The Constitutions identify six primary responsibilities of the General Chap- ter. The fourth of these reads as follows: “to foster solidarity, and to main- tain unity without insisting on uniformity” (n. 127). This fostering, or build- ing, of solidarity is among the most pressing responsibilities of your work during these days. The second of these quotations comes from an essay written by the great German theologian, Karl Rahner. Rahner had a keen sense of the cultural and ethnic diversity in our world and in the Church. He had a deep appre- ciation for that diversity. Rahner authored one of the most famous theolog- ical essays of modern times, an article in which he argued that at the Second Vatican Council the Church took its first, somewhat hesitant, steps at be- coming a truly world Church. At the council, the Church began the process of being transformed from a Eurocentric Church that exported a Western version of Christianity to the rest of the world, into a Church in which the Gospel would be inculturated in local cultures and communities and the wealth of this diversity would enrich the entire Church. While prizing this global diversity, Rahner also had an enduring conviction about the funda- mental unity of the human family, a unity grounded in our common origins and common destiny in God. It is a unity that underlies all of our diversity. In one of his later essays, about the meaning of redemption in Christ, Rah- ner wrote these words: “In the one single history of the world and of sal- vation throughout all times and places all human beings stand in solidarity with one another; the situation and the possibilities of the freedom of all

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are jointly conditioned by all for all” (Theological Investigations vol. 21, p. 268). So Rahner saw that, lying beneath the often dizzying diversity of our world, there is a fundamental solidarity that links the human family in a single history. And he pointed out that no person’s freedom exists in a “pure” state; we have a profound effect on the situation and the possibilities of the freedom of one another. We affect one another in ways that are far beyond our ken. In discussing with you this afternoon about the work of fostering, of building, a renewed sense of solidarity throughout our congregation, I will briefly reflect on three main themes: God’s compassionate solidarity with us; the charism of Saint Paul of the Cross as both the source and impulse of our solidarity; and forms of dialogue that foster solidarity.

I. God’s Compassionate Solidarity with Us In his letter of invitation to me, Father Ottaviano spoke of the commun- ion in solidarity which God’s love has offered humankind through the in- carnation and death of his Son on the cross. He was certainly right to begin there. Our life with God as Passionists, like that of all believers, is first and foremost a response; it is not an Olympic effort at achieving holiness. It is always a response to God’s indomitable, tenaciously faithful love poured out in Christ. We will only begin to know what it means to build solidarity within our congregation if we first immerse ourselves in the mystery of God’s solidarity with us. We always begin with grace, and that grace in- cludes the gift of God’s solidarity with us in Christ. It is my impression that this solidarity of God with the human family has been illumined most radiantly in recent years by thinkers who theologize from the vantage point of the poorest sectors of our world, as well as by women. Let me briefly mention just two examples. Gustavo Gutiérrez, the well-known Peruvian theologian and erstwhile mentor of the new Prefect of the Congregation for the Doctrine of the Faith (Archbishop Muller), has eloquently depicted God’s closeness to and communion with the marginal- ized of our world. For example, he reflects on the biblical figure of Job, who is emblematic of the victims of innocent suffering in human history. In particular, Gutiérrez is captivated by the famous passage where, in the midst of his inexplicable suffering, Job proclaims his hope for a redeemer, a go’el: “For I know that my Redeemer lives, and that at last he will stand upon the earth; and after my skin has thus been destroyed, then in my flesh I shall see God, whom I shall see on my side, and my eyes shall behold, and not another” (Job 19: 25-27). In the Hebrew Scriptures the go’el was the

220 Day of Recollection: COMMUNION AND SOLIDARITY – Fr. Robin Ryan, C.P. family member who acted on behalf of a relative to buy back family prop- erty, to avenge a wrong inflicted on kin, or to marry a widow. Gutiérrez notes that in this and other biblical passages, God comes to be known as the go’el of Israel. God is seen as the nearest relative, the protector and avenger of the people, especially of the poor. The people with whom God establishes the covenant thereby become God’s family (The God of Life, 20-21). Gutiérrez proceeds to argue that God’s solidarity with his people, God’s making himself like family to his covenant people, impels them to solidarity with one another, particularly with the poor. As he puts it, faith in the God who is revealed in Jesus Christ leads to solidarity with our broth- ers and sisters. Many feminist theologians have also helped to advance our understand- ing of God’s compassionate solidarity with us. Elizabeth Johnson, a leading Catholic theologian from the United States, is one of them. She reminds us that the incarnation itself discloses God’s salvific solidarity with all human beings, particularly with those who suffer the most. The incarnation entails “God’s plunging into human history and transforming it from within” (She Who Is, 153). This divine solidarity is confirmed and deepened at Calvary. Jesus’ death on the cross signifies and effects God’s solidarity with suffer- ing people of all times. In her words, “The cross signifies that God, who is love, whose will stands in contrast to such misery, nevertheless freely plunges into the midst of the pain and tastes its bitterness to the bitter end in order to save” (Quest for the Living God, 59). The cross is a “parable” that effects this divine solidarity with suffering creatures. Johnson, like many thinkers who write from the perspective of women, emphasizes that divine solidarity is a powerful force; it engenders hope and empowers peo- ple to resist the forces of evil. The power of divine solidarity is manifested in the resurrection of Jesus. Here we catch a glimpse into the way in which God’s power works in our world. As Johnson puts it, in the resurrection of the crucified Jesus, “the victory of shalom [of wholeness, of the flourishing of life] is won not by the sword of the warrior god but by the awesome power of compassionate love, in and through solidarity with those who suf- fer” (She Who Is, 159). God is always at work from within, on the move from within even the worst situation, to give life, especially through God’s compassionate solidarity with suffering people. This divine solidarity is powerful enough to heal and to set free, even to raise Jesus from the dead and establish him in an entirely new, transformed existence. Theologians like Gutiérrez, Johnson and others, writing especially from the vantage point of the poor and excluded of our world, have helped us to reflect anew on the meaning of God’s compassionate solidarity with the

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human family. They aid us in recognizing that God freely offers compas- sionate solidarity to God’s beloved sons and daughters, particularly God’s suffering sons and daughters, out of the fullness of divine love. Through the incarnation God has in a certain way united himself with every human being (cf. Gaudium et spes, n. 22). And in some mysterious way, God is even impinged upon by our sorrows and our joys. Ultimately, for Christians this is the deepest source of our hope. It provides no rational solution to the mystery of evil and innocent suffering that continues to plague our wounded world. But it is the reason for our hope in the God who always draws close and who is at work from within, in and through his solidarity with us. The life, death and resurrection of Jesus suggest that this compas- sionate solidarity is the primary way in which God’s power, God’s power to bring life out of death, is at work in our world and in our own lives. So, my brothers, we must begin here because the summons to foster solidarity within our congregation is grounded in the experience of God’s compas- sionate solidarity with us, revealed in the face and in the destiny of Jesus.

II. Reflections on the Charism of Saint Paul of the Cross In the quotation from Radcliffe with which I concluded this morning’s presentation, the former Dominican Master General said that human soli- darity involves creating a common world of meaning. This solidarity leads to a communion in which we can share all that we are and in so doing be- come all that we are meant to be. Over and over again in our Constitutions, as well as in the letters of Saint Paul of the Cross, our common world of meaning is identified as the sphere/realm of the memoria passionis. That is the “world” – the “milieu” -- wherein together we find the meaning of our lives as Passionists. We know the texts well: “We seek the unity of our lives and our apostolate in the passion of Jesus. His passion reveals the power of God which penetrates the world, destroying the power of evil and build- ing up the kingdom of God” (n. 5); “We wish to share in the distress of all, especially those who are poor and neglected; we seek to offer them comfort and to relieve the burden of their sorrow” (n. 3); “Together we share the same hope: that we shall contact in our lives the living God who draws us to Himself. We want our journey through life to proclaim that hope to all” (n. 8); “. . . as we relive the memory of the passion of Christ today, our communities become a leaven of salvation in the Church and in the world” (n. 6).

Living for some years at CTU in Chicago, and even now visiting there often, I have had the opportunity to meet and in some cases to live with a

222 Day of Recollection: COMMUNION AND SOLIDARITY – Fr. Robin Ryan, C.P. number of Passionists from provinces outside of the United States. Many Passionists pass through the CTU residence and others come there to study. I think, for example, of Andrew Okeyo and Alfred Bwana from Kenya, among others. Their fellow Kenyan, Gilbert (Omolo) Otieno lives with our community in Jamaica, New York and ministers in a nearby hospital, and I have also greatly enjoyed getting to know him. These are fine younger men who have inspired me by their dedication to their calling to live and minister as Passionists. We come from worlds that are different in so many ways, yet the gift that our founder bequeathed to us forms an immediate link between us. There is a bond of solidarity present before we even come to know one another. It helps to create that common world of meaning that is the fruit of solidarity. Most of you know that we Passionists in the U. S. have struggled might- ily over the past 15-20 years in attracting new membership to our way of life. Part of this is attributable to cultural circumstances; vocations to the religious life and priesthood in the U.S. have sharply declined across the board. So we face a big challenge in these efforts. I have consistently no- ticed, however, that men who speak or write to me inquiring about our community are naturally attracted by the charism of the congregation. They often speak about it in their first email message or letter. The memory of the passion of Jesus and the contemporary passion of the crucified in our world today speaks to them, even to those whose interest in a religious vo- cation is only fleeting. All people struggle with the mystery of the passion in their own lives and the lives of the people they love. Everyone, even young people, grapples with the scourge of suffering, so much of it sense- less, in our world. Everyone who is any way in touch with transcendence searches for a definitive sign of God’s love breaking into our world in a way that will be victorious. As Karl Rahner used to say, everyone is search- ing for the absolute savior, even those who do not believe in God. In thinking about the charism that binds us together, it is helpful, I think, for us to recall Saint Augustine’s reflections on memoria in his Confes- sions. His musings in the tenth book of that classic work always provide food for thought. For Augustine, memory is something much deeper than a storehouse of factual information, like our own internal “hard drive” or “memory stick.” Memory is a deep, pre-conscious well where we make contact with God. Augustine exclaims, “Great is the power of memory, an awe-inspiring mystery, my God, a power of profound and infinite multi- plicity” (Confessions, Book 10, xvii). He speaks of the “broad plains and caves and caverns” of his memory. As he does so eloquently in the Confes- sions, Augustine reflects on his passionate search for God. He writes, “But where in my consciousness, Lord, do you dwell? Where in it do you make

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your home? What resting-place have you made for yourself? What kind of sanctuary have you built for yourself? You conferred this honor on my memory, that you should dwell in it” (Book 10, xxiv). For Augustine, then, memory is the interior dwelling place of God, the place where he made contact with the God for whom he had searched so passionately. I think there is something here from which we Passionists can learn as we reflect on the memoria passionis. As we engage in loving at- tention to the passion of Jesus, and to the passion of humanity and of all creation, we discover the dwelling place of God in our lives. For us Pas- sionists, this is the inner sanctuary, the holy ground, of God’s life-giving presence. Our “remembering” is a dynamic engagement in and through which we make contact with the presence of God in a sustained, vital way. This memoria passionis is the place and the activity in which God reveals himself to us. It is the deep place where we religious are called to dwell, just as God dwells there. We have, then, been blessed with a charism that is the abiding source of our solidarity as Passionist brothers, And it is a founding inspiration of en- during relevance and validity in the world. It is not a charism that is limited to a particular activity or function in the Church or the world, even if it has traditionally been expressed through preaching. Nor is it a charism that is primarily devotional in nature, though the memory of the passion does give birth to a rich diversity of forms of prayer. And, if understood correctly, it is not really a charism that is confined to one dimension of the gospel or the Christ-event. Though we rightly contemplate the final hours of Jesus’ living and dying, the memory of the passion actually reaches into the very heart of the entire Christ-event, the mystery of God’s saving, life-giving love poured out onto the world in the person, ministry and destiny of Jesus Christ. Whatever the future of our congregation in the history of the Church may be, the charism of Saint Paul of the Cross will have enduring validity. The memoria passionis, then, is the source of our solidarity as Passion- ists. At the same time, it is also the impulse of our solidarity with one an- other and with the crucified of today. The charism impels us to become men of solidarity. In a certain way, our charism is all about solidarity. On these subjects of memory and solidarity, I have learned from and been chal- lenged by the work of the German theologian, Johann Baptist Metz. One needs to read his work critically, but I believe that his thoughts about the memoria passionis can enlighten and inspire us. For Metz, memory and solidarity are intrinsically connected. He links memory and solidarity by describing memory as “anamnetic solidarity or solidarity in memory with the dead and the conquered . . .” (Faith in History and Society, 184). This

224 Day of Recollection: COMMUNION AND SOLIDARITY – Fr. Robin Ryan, C.P. solidarity with those on the underside of human history challenges the ac- counts of human history that are read only from the vantage point of those who have been the victors. Metz argues that Christians, who are called to remember the life, death and resurrection of Jesus, have a special responsi- bility to make memory of those who have suffered in history. This is the “dangerous” memory for which Metz’s theology is well known. It is dan- gerous because it acknowledges the dignity of people whom the powerful of the world have consigned to the trash heap of history. This dangerous memory speaks to the present and the future, challenging those who con- tinue to oppress and manipulate others. Dangerous memories make de- mands on us. Metz proceeds to describe faith in terms of memory. He speaks of Christian faith as an attitude according to which we remember promises that have been made and hopes that are experienced as a result of those promises, and we commit ourselves to these memories. This memory is expressed primarily in narrative, in stories that prove to be liberating. And it is a memory that always engenders strengthened solidarity. Metz speaks of solidarity as commitment to our fellow human beings to enable them to become and remain subjects. Solidarity means help, support and togetherness through which others, particularly those who are suffer- ing, can be raised up (Faith in History and Society, 229-232). The Christian praxis of solidarity is always directed toward the imitation of Christ. Chris- tians can never remain neutral about solidarity with the underprivileged of the world. As we continue to tell the story of Jesus, the memory of his life, death and resurrection impels us to solidarity with the most vulnerable peo- ple in of our societies. As he puts it, faith in the crucified and risen Jesus makes us free to bear in mind the suffering and hopes of the past and the challenge of the dead and forgotten. As I re-read the words of Metz, I was brought back again to my trip to Haiti. There is a small chapel on the grounds of Saint Damien’s Hospital, the pediatric hospital that Rick Frechette and his colleagues built and at which Rick resides. Each morning Eucharist is celebrated at 7 AM in the chapel. A few of the staff members of the hospital, along with other volun- teers and visitors, attend the Mass. Almost every day, there are dead bodies lying on the floor of the chapel, wrapped in body bags. Some of the de- ceased are patients from one of the hospitals, including stillborn babies. Others are folks from the surrounding area, brought there by family mem- bers who are unable to afford a funeral and burial. These people know that Rick and his co-workers will give them a respectful funeral and burial. So nearly every daily Mass is also a multiple funeral Mass. The bodies of the deceased are covered with simple palls -- white sheets on which have been painted some Christian symbols. A flower from the nearby garden is placed

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on top of each pall. Rick is remarkably reverent in the way in which he incenses each body with great care and solemnity. It is quite moving to witness this very deliberate, solemn incensation. After the Mass, if no fam- ily members are present to take the bodies of their loved ones, they are loaded onto the hospital truck and carried to a place behind the hospital where there is a large refrigerator. If the bodies remain unclaimed, they will be given a dignified burial. Rick is convinced that people will not learn to have respect for the dignity of the living if they do not have respect for the dignity of the deceased. I was reminded of that Haiti experience as I read what Metz writes about memory and solidarity. Metz writes these words: “Resurrection mediated by way of the memory of suffering means: the dead, those already van- quished and forgotten, have a meaning which is as yet unrealized” (113). Those 7 AM Masses at Saint Damien’s serve to acknowledge and lift up the meaning of the lives of the poor, vulnerable people who are brought there. And through the power of that daily celebration of the Eucharist, sol- idarity is forged with deceased persons whom most of the worshippers have never even met in life. Remembering them in the context of the commu- nity’s memory of Jesus’ life, death and resurrection, acknowledges their dignity and reminds us just how connected all of us are.

Forms of Dialogue I quoted Timothy Radcliffe this morning on language. In the midst of what he perceives to be a very divided, even polarized, world, he points out that human unity is founded on our ability to talk to one another. Language is the breakthrough into a new kind of communion. He suggests that we need to continue searching for new ways of speaking that realize our ca- pacity for communion more profoundly. So the call to strengthen our soli- darity with one another and with the crucified of our world requires that we develop a spirituality of dialogue. Solidarity is built and strengthened only through authentic dialogue. I believe that we Passionists can enrich our understanding of the dynam- ics of dialogue by learning from those who engage in interreligious dia- logue. The statement issued in 1991 by the Pontifical Council for Interreli- gious Dialogue titled “Dialogue and Proclamation” is often cited by theo- logians and others involved in conversations with members of other reli- gious traditions. This important reflection famously spoke of a fourfold modality of dialogue (“Dialogue and Proclamation,” n. 42; citing a 1984 statement of the Pontifical Council for Interreligious Dialogue). First, there is the dialogue life, whereby people strive to live together with openness

226 Day of Recollection: COMMUNION AND SOLIDARITY – Fr. Robin Ryan, C.P. and hospitality, sharing the burdens, joys and sorrows of life. This is the most fundamental, and in some ways the most important, form of dialogue between persons of different religious traditions. It entails openness to and mutual sharing with others as neighbors and fellow human beings who share the journey of life. It happens through rubbing shoulders with others in the neighborhood, workplace, supermarket and playground. The second form of dialogue is the dialogue of action, in which Christians and others collaborate for the integral development and the liberation of people. This is the kind of exchange and reciprocal enrichment that takes place when people of different traditions work together to alleviate hunger, care for the sick, protect the natural environment, and so forth. Certainly our Passionist presence at the United Nations involves this dialogue of action. Thirdly, “Dialogue and Proclamation” speaks of the dialogue of theological ex- change, through which specialists seek to deepen their understanding of their respective religious heritages and come to a deeper appreciation of one another’s spiritual values. This is the conversation that takes place be- tween experts, which we ordinarily associate with interreligious dialogue. And, fourthly, there is the dialogue of religious experience, where persons, rooted in their own religious traditions, share their spiritual riches, for ex- ample, with regard to prayer and contemplation. This fourfold dialogue has been adopted and commented upon often by many Catholic thinkers and leaders, including the bishops’ conferences in Asia. Discussion of it can be found in the very significant statements of the Federation of Asian Bishops’ Conferences. In the great majority of Asian nations, with the exception of the Philippines and South Korea, Christians form a very small minority of the overall population. So dialogue with neighbors from other religious traditions is a necessity, not a luxury. The various conferences of bishops in Asia have labored diligently to articulate the meaning and significance of this dialogue, and they have developed this fourfold model of the dialogue of life, dialogue of action, dialogue of the- ological exchange, and dialogue of religious experience. I would suggest that, as we think about the challenge of building soli- darity among members of the Passionist family throughout the world, as well as strengthening our solidarity with the people we serve in ministry, we can be informed by considering this fourfold model of dialogue. We need to engage in all of these forms of dialogue in order to strengthen our ties with one another and fulfill our mission in the world. So, the dialogue of life calls us find new opportunities in which we can share life simply on a human level. It demands that we open our houses to one another in ways that go beyond simply providing guest rooms for visitors. In August I was at CTU to give a talk. The community there always does the dishes together

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after supper. While putting the leftover food away and drying the dishes, I enjoyed talking with and learning from Bruno D’Souza, a Passionist priest from India who was spending the summer preaching mission appeals in the United States. There is something very cross-cultural about washing the dishes after a meal; it is a task that unites people in their common humanity. At the time, India was experiencing several days of massive power outages. I learned a lot more from Bruno about the politics of India while washing the dishes than I did from watching the television news. It was an enlight- ening experience for me. So, how do we find new ways to foster the dia- logue of life within our congregation? The dialogue of action moves us into the realm of our ministry to the people of God, whether in the area of social justice or in the more tradition- ally spiritual dimensions of life. This form of dialogue is particularly chal- lenging because of the cultural specificity of every ministerial location. We know from experience that we cannot easily transfer Passionists from one country or culture to fill a ministerial “slot” in another country or culture. Intercultural ministry is not a simple or easy venture. Inculturation is an involved process that takes a lot of time and great personal investment of energy. But we also know that we can find ways for Passionists from dif- ferent cultures and provinces to collaborate in ministry, as we have in the past and as we are doing now in Vietnam. Through that common action, we build solidarity throughout the congregation. We strengthen our ties with one another through working together to strengthen our ties with the people we are called to serve. How can we find ways to foster this dialogue of action? We may not think that the dialogue of theological exchange is as urgent as the other forms of dialogue. Most Passionists are not academics. But I think that we would do well to pause and reflect here. There are quite dis- tinct theological perspectives within our congregation, often related to where our brethren received their theological education. I experienced this during the past couple of years in working as the English-language editor of the forthcoming Dictionary of the Passion, along with Adolfo Lippi and Luis Díez Merino, the other two editors. I tried to read as many of the arti- cles as I could manage, given the poor level of my knowledge of Spanish and Italian. It was instructive and intriguing to see the distinct perspectives of the various authors, most of whom were Passionists. I learned a lot about our brethren by reading those articles. Though as a theologian I am proba- bly biased in this area, I believe that our congregation would benefit signif- icantly by providing further opportunities for theological exchange among Passionists. This, too, would contribute to our solidarity as a congregation.

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We need to do more in this area. In what ways can we enhance the dialogue of theological exchange within our congregation? And, finally, it seems that the importance of the dialogue of religious experience is obvious to all of us who have been formed in the charism of Saint Paul of the Cross. Prayer is one of the pillars of our shared life and mission. An integral dimension of our mission in the Church is to help oth- ers learn how to pay. Nevertheless, this dialogue of religious experience is not easily achieved. It is interesting that the Bishops of Asia, in one of their evaluative statements about interreligious dialogue, say that this dialogue of sharing religious experience can be the most difficult, since it presup- poses a high degree of trust (For All the Peoples of Asia, II: 169). Maybe it is the same for us Passionists. My experience of community life at the local and provincial level is that we rarely dialogue about prayer. We rarely share about the dynamics of our own personal prayer. We do pray together, at least in liturgical settings, in most of our houses. But perhaps we have a long way to go in this area of the dialogue of religious experience. Maybe it is different for you in your respective provinces and communities; I am not sure. I am not suggesting that we impose a series of sensitivity sessions or group meditation experiences on the brethren. But can we find concrete, relevant ways in which to foster this dialogue of religious experience in our life together as Passionists? A difficult question, to be sure, but perhaps one to which we need to attend. It seems to me that this fourth form of dialogue is critical for meeting the challenge of building solidarity in the congrega- tion.

Concluding Remarks I began this presentation with the story about holding the hand of the little girl in the pink dress during the dedication of the new bakery in Haiti. Then I moved to consider some reflections on God’s solidarity with us in Christ. There is a beautiful passage about the crucified Christ in Edward Schillebeeckx’s book Christ: The Experience of Jesus as Lord. Schille- beeckx reflects on the cry of abandonment on the lips of Jesus (Psalm 22:1) found in the passion narratives of Matthew and Mark. He dialogues with other theologians who argue that Jesus was really abandoned by the Father at Calvary and that, in a certain way, the Father put Jesus on the cross. Schillebeeckx strongly contests those accounts of Jesus’ death, emphasiz- ing that while the cry of abandonment reflects the darkness and pain of this terrible experience, God did not put Jesus on the cross and God did not abandon him, either, despite what may well have felt like abandonment. And here Schillebeeckx uses the image of holding onto the hand of the

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Beloved. Despite the darkness, pain and uncertainty of Calvary, Jesus con- tinued to hold on to the hand of God, the God he had addressed as “Abba” – “my own dear Father”. He continued to belong to God in an anti-godly situation. And God, the Father, was silently present to Jesus at this moment, just as God is silently present to all those who suffer. Schillebeeckx con- tends that we must say that for Jesus and for all those who suffer, “God nevertheless remains near at hand and that salvation consists in the fact that man still holds fast to God’s invisible hand in this dark night of faith” (Christ, 725). Ultimately, it is communion with God that saves, and this communion is grounded in God’s faithful solidarity with us, a divine soli- darity revealed in the death and resurrection of Jesus. God’s invisible hand is present, outstretched, in every dark night of faith. Each of us must hold fast to the hand of God, especially in our own Calvary moments, which so often seem to be shrouded in darkness. We must also find ways to hold on to the hands of one another as brother Pas- sionists called to strengthen our solidarity with each other. It seems to me that we do that by deepening our dialogue with one another, through all of the forms that this dialogue takes. Was the little Haitian girl in the tattered pink dress reaching out for God’s hand when she grasped onto my hand in Cité du Soleil? Maybe so. I wish I had known enough Creole to speak with her. Or was it the other way around? Did I touch the hand of God by holding onto her hand. More likely, I suppose. I suspect, at least I hope, that it was a two-way communication, a brief instant of mutual solidarity, that took place there. Perhaps the invi- tation is for us Passionists to continue to hold on to the hand of God by grasping the hands of one another.

For Reflection

- How can we find ways to foster within our own congregation the four forms of dialogue identified in “Dialogue and Proclamation”: the dialogue of life, the dialogue of action, the dialogue of theological exchange, the dialogue of religious experience?

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September 9, 2012

Most Reverend Father, On the occasion of the 46th General Chapter of this Congregation of the Passion of Jesus Christ, the Supreme Pontiff is pleased to offer his benev- olent greetings to the Chapter Members. They are gathered in what is a most important time of discernment and planning which will affect the spir- itual development of the entire Religious Family. They are inspired by their desire to journey in union with the whole Church, and particularly with the Vicar of Christ, to whom your Holy Founder, Saint Paul of the Cross, was intensely devoted because of his deep faith.65 In this Chapter, among other responsibilities, you are engaged with giv- ing a definitive composition to the restructuring of the Congregation, some- thing you began to develop some years ago, in order to promote a renewed vitality among you. The steps you have taken up to now have occupied all of your efforts to integrate the demands of a better organization with those of a solidarity in the distribution of personnel, in the efforts to provide for- mation, and in the disbursement of financial resources. The importance of solidarity, which should motivate every human family, is still more neces- sary for a religious community which is called to witness to the charity of Christ which inspires it to remember that “He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor 5, 14). This thought brings you to

Most Reverend Father Ottaviano D'EGIDIO Superior General of the Congregation of the Passion of Jesus Christ Piazza Santi Giovanni e Paolo, 13 00184 ROMA 231 46TH GENERAL CHAPTER

the depths of the mystery of the Passion of Jesus, which you Passionists are called to contemplate, to promote, and which you advisedly continue to study and research, particularly in theological endeavors. The Passion of Jesus is an inexhaustible mystery in which is found the basis for the liber- ation of humankind from the many evils to which it is subject. It was to the purpose that the Holy Father recently observed: “Human logic, instead, often seeks self-fulfilment in power, in domination, in force- ful means. Man still wants to build the Tower of Babel with his own efforts, to reach God’s heights by himself, to be like God. The Incarnation and the Cross remind us that complete fulfilment lies in conforming our human will to the will of the Father, in emptying ourselves of our selfishness, to fill ourselves with God’s love, with his charity, and thereby become capable of truly loving others” (Catechesis, General Audience, June 27, 2012 [Vatican text]). Draw your inspiration incessantly from this logic of the Cross (cf., 1 Cor 1, 18) and let your personal and communitarian aspirations be shaped by it, as well as all of your designs. Your Chapter, prepared with such diligence, is taking place at the vigil of the Year of Faith, a propitious time for “an authentic and renewed con- version to the Lord, the one Saviour of the world. In the mystery of his death and resurrection, God has revealed in its fullness the Love that saves and calls us to conversion of life through the forgiveness of sins (cf. Acts 5:31)” (Apostolic Letter, Porta Fidei, 6 [Vatican text]). Rediscover here the wellsprings of your vocation and for the fruitfulness of your apostolic works, so that you may incarnate your charism in the contemporary socio- cultural context, and thus be attentive to the signs of the times as you go forward to engage new missionary challenges with pastoral wisdom and courage. Your religious Family is proud of its long history of evangelization, written in courageous witness to Christ, which was generously lived and given in the luminous path traversed by Saint Paul of the Cross, a mystic and an evangelizing apostle. Some of your Family have confirmed their fidelity to the Gospel by their heroic lives, such as Saint Vincent Mary Strambi, Blessed Dominic Barberi and Saint Charles Houben. You should all follow in their wake, taking on the challenges and difficulties each one of you will meet. Do not let the hope in your hearts be diminished, learn to take on unexpected apostolic opportunities, thus you will be a providential leaven for evangelical renewal. Your Holy Founder wrote in this regard: “If someone truly and earnestly desires to share in such a good work, the opportunities for doing so will not be lacking, to the great advantage to one's own soul and on behalf of one's neighbor; after all, the love of God is

232 LETTER FROM HIS HOLINESS BENEDICT XVI TO THE PASSIONIST CONGREGATION ingenuous, it is shown as much with words as it is with works and example” (Rule, 1775, chapter XVI).

The Holy Father entrusts the work of the Capitulars and their undertak- ings to the Holy Virgin, whom you venerate in a special way as she is por- trayed standing at the foot of the cross, and to Saint Paul of the Cross; may they encourage you with their intercession. In this heartfelt spirit, He im- parts upon you and your capitular Brethren the Apostolic Benediction you have requested. He generously extends this blessing to the entire Congre- gation, and to those who labor with it in the service of the Gospel and of the Church. I add my own personal good wishes, and with reassurances of my prayerful remembrance, I take this opportunity to assure you of my esteem and respect,

Most devotedly yours in the Lord,

Tarcisio Card. Bertone, Secretary of State.

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Superior General’s Homily for the Opening of the 46th General Chapter

Sunday, September 9th, 2012 Basilica of Saints John and Paul (Readings: Is 35:4-7; Ps 145; Jas 2:1-15; Mk 7:31-37)

Fr. Ottaviano D’Egidio Superior General, cp

Dear Brothers, sisters, lay and religious, It is a great joy, a wonderful opportunity and truly a gift from the Lord to celebrate the holy Eucharist with all of you this evening as we open the 46th General Chapter of the Passionist Congregation. A special welcome to Msgr. Tommaso Cascianelli, a Passionist and bishop of the diocese of Irecê, in the Brazilian state of Bahia. In #42 of the Apostolic Exhortation “Vita Consacrata” we read, “special importance attaches to (General) Chapters... at which Institutes are called to discern, in the light of the Spirit, the best ways to preserve and adapt their charism and their spiritual patrimony to changing historical and cul- tural situations.” We have a duty to seek out the will of God in order to fulfil our mission at the service of the Church and the whole of humanity, in accordance with the original inspiration of St. Paul of the Cross. This duty and the necessary research can generate bewilderment and fear, given the very complexity of the world in which we live and the chal- lenges posed by its evangelization. The phenomenon of worldliness has brought about, through the media, an apparent illusion of communion and mutual knowledge, yet what it has really achieved is an increase of divi- sions and contrasts and has augmented the number of poor; far from bring- ing about a communion of wealth, it has spawned a unity of domination by the strongest and richest. The economic crisis assailing the world, together with an unending “south” to “north” migratory movement of peoples are the most evident signs of this disequilibrium.

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And so our mission has to be carried out within this context of a global- ized world which increases the evil and makes it difficult to interpret and evangelize! To plan a course of action and confront such a situation looks like a real “mission impossible” and can even cause a spiritual attitude of resistance and fear together with a strong sensation of being inadequate to the task. Why then, we might ask, should we hold a General Chapter? Why gather together in Rome these days, leaving behind our countries and work? Well, in the liturgy for this Sunday, November 9th 2012, as we formally start the Chapter, the Word of God seems to answer our questions and re- assure us. As Jesus, in the Gospel reading, was able to read the hearts of his disciples and the Pharisees. God has read our hearts and has possibly spotted a looming fear and uncertainty, and so has wanted to reassure us through the words of Isaia in our first reading: “Be strong, fear not! Here is your God, ... he comes to save you.” A tremor of exaltation opens the text which invites the “frightened,” the faint of heart, to recover their faith. This is followed by a theological moti- vation: God is coming, bringing salvation. Our change of attitude, the pos- sibility of a solution, is based on God’s effort to overcome the situation. His work is expressed, as we see in Isaia, by a series of lively images. Radical transformation can apply to both human beings and nature. To the first is offered healing: the blind see, the deaf hear, the lame walk, the mute talk. Nature on the other hand is offered things like swamps turned into oasis, deserts flowing with water. The re-growth of nature and over- coming physical impairments are seen as signs of God’s opening-up to his people with an ever new Covenant. Every manner of suffering and weari- ness is called to disappear; the downcast are told their situation is going to change and the mute will shout for joy, This passage therefore should be read as a messianic announcement, since what Isaia forecast will come to pass through the life of Jesus of Naz- areth. Salvation will no longer be limited to a return of the people of Israel to Jerusalem following their exile in Babylon, but will widen its scope to a universal dimension: Jesus’ mission is to all of humanity and for the whole of creation. And the mission of Jesus becomes our mission and the specific mission of this Chapter. In the passage we have read from Mark’s Gospel Jesus heals a deaf and dumb man in a pagan territory. That specific detail is more than a passing geographic description given us by the Evangelist: it is also a theological reference to a plan of universal salvation: God’s salvation is also beyond Israel, beyond a territorial confine.

236 SUPERIOR’S GENERAL HOMILY FOR THE OPENING OF THE CHAPTER

A deaf and mute man was brought to Jesus and they besought our Lord to lay his hands upon him. Jesus took him to one side, groaned and said, “Ephphatha” which means “be opened!” and all at once his ears were opened, his tongue was loosened and he was able to talk like everyone else. Mark notes that those present were utterly astonished and commented among themselves, “He has done all things well. He makes the deaf hear and the mute speak.” That phrase was inspired, in part, by the first story of Creation (Gen 1:1-2, 4a) where the goodness of all that God has done is several times stressed (“God saw that it was good.”) For the Evangelist the healing of the deaf and mute man, as for Isaia the return from exile, repre- sented something like a new Creation. Those words which Jesus directed toward the deal and mute man are today directed toward us, and he also heals us: “Ephphatha!” listen, enter into dialog, loosen up the strings of your heart and free-up your words with your brother or sister! If we have faith we can make our gathering in the “upper room where they were staying,” (Acts 1:13) a new and invisible Pentecost in the sense of a new prophetical awareness. The Holy Spirit will take us by the hand and lead us with wisdom and prophetic instinct to a perseverance in dialog and community discernment. And we shall be able to understand one an- other, and come to know what God wills for us, and what actions we will need to undertake with the audacity given us by the Spirit in order to fulfil our mission. Dear brethren, as soon as this Chapter closes the Synod of Bishops will meet to discuss New Evangelization. “New – as Blessed John Paul II said – in ardour, new in its methods and in its expressions.” The United States Conference of Catholic Bishops, in its teaching on evangelization, has said that “the New Evangelization offers hope. Jesus grants all people rest and comfort from the world's burdens (Mt. 11:28) by offering us the hope of salvation and eternal life. Through the “re-propos- ing” of the Gospel, the Church seeks to comfort all those who are burdened. The New Evangelization offers the gifts of faith, hope, love and new life in Christ.” Benedict XVI in his Apostolic Letter “Porta Fidei” for the indiction of the Year of Faith, speaks of the New Evangelization. He says, “it is the love of Christ that fills our hearts and impels us to evangelize. Today as in the past he sends us through the highways of the world to proclaim his Gospel to all the peoples of the world (cf Mt 28:19).”

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With his love Jesus draws men and women of every generation and at all times toward himself and he convokes the Church, entrusting to her the proclamation of the Gospel with a mandate that is ever new. Involving ourselves in the New Evangelization should also be assumed as our duty, not only applying it but also attempting to interpret it within the divers contexts in which we live. And for us Passionists the criterion par excellence for interpreting the contexts is the Crucifix. We entrust this present Chapter to the protection of St. Paul of the Cross, our Father, whose mortal relics reside in his chapel adjacent to this church. He too, in faith, is present here as we gather to participate in the holy Eu- charist. The prayers of our brothers back home in their communities who, full of faith have sent us here, will surely be accompanying us. We especially remember before the Lord our sick and frail members, those encountering difficulties with their vocation and those who are suffering in the spirit. May Mary, Mother of Jesus and of the Passion, gather us under her mantle. Amen.

238

Homily for the Exaltation of the Holy Cross, Feast September 14th

Fr. Gabriel Buchinger, (VULN)

(Liturgy: Nm.21:4b-9 or Phil.2:6-11; Ps.77; Jn.3:13-17)

Very Reverend Father General, Fathers Consultor and Fathers of the Chapter, It is a great honor for me, as a young Passionist, to preside at this Mass in the Basilica of Saints John and Paul, near the tomb of our Founder, and reflect with you on the meaning of the Feast we are celebrating: the Exal- tation of the Holy Cross. Today, the liturgy offers us the opportunity to contemplate the center of our specific spirituality: meditation on the Passion of Jesus, meditation on the cross of our Saviour. In the reading from the book of Numbers I feel it’s important to stress one aspect that is central in our lives as believers and religious: to keep our eyes fixed on something that gives us life. It is no longer the snake, as for the Jews, who gives life and saves us from death, but rather the passion and resurrection of our Lord Jesus Christ. With the eyes of faith we do not see in the Cross only an instrument of torture, but an instrument of relief, through whom salvation becomes real for all. Fixing our gaze on the Cross allows us to already see the eternity which is prepared for all of us, as a reality that already permeates the present. Jesus says in the Gospel of John: "In my Father's house there are many mansions. If not, would I have said, 'I go to prepare a place'? "(Jn 14:2). Jesus' promise of a home for us means a communion of life with him; and this has begun to be realized from his pierced side on the Cross, encourag- ing us to expand the horizon of our lives and ensure that our sharing in his work is oriented to this promise. Eternity must set the tone of our being as Passionists. There’s always a temptation to limit ourselves to the horizon of this pre- sent life, to judge and direct their lives according to criteria that are earthly, human and secondary, a temptation which, unfortunately, also silently af- fects the Church. Even if these criteria are logical and seemingly wise, they remain no more than human thinking. St. Paul the Apostle reminds us: "Among those who are perfect, we speak a wisdom, but a wisdom that is not of this world, nor of the rulers of this world, which are reduced to noth- ing." (Cor 2.6 ). We Passionists especially, worshipers of the Passion, by

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our vocation must learn the wisdom that has been revealed from the Cross. If we no longer care to learn the wisdom of the Cross, which teaches us more and more to understand, to ask and to do to God's will, we run the risk of seeking only human and restricted solutions and, even worse, of betraying our very vocation. The Holy Cross, in all its dimensions, is the way to eternal life and the door that opens to the heavens. There is no other way and there is no middle ground. So we can and must always focus our attention to the cross of Jesus. Only there is clearly expressed the will of God, and the answers to today's challenges. At this point we can wonder: have we given full attention to the Holy Cross? Is it the point of reference for our decisions? Do we really dedicate at least an hour every day to meditation to hold firmy to this horizon of eternity, as is written in our constitution? (See No. 50-51) St. Paul of the Cross wrote many beautiful things about the Holy Cross, as we all know. He contemplated the cross every day and so he learned the "science of the saints" (Letters to the Laity 802). In this homily we have not time to see all these beautiful texts. I would, however, mention one. In 1765 St. Paul wrote to Giuliano Sparziani: "Now is the time to show your loyalty to God, fully embracing the Sacred Wood of Life, lignum vitae, which is the Cross of Jesus Christ, and clinging to this Sacred Wood you will never suffer shipwreck, but come safe to harbour." (idem 2197). I am convinced that these words are also very valid today. We are invited to embrace this Sacred Wood of Life, where our Life, Jesus Christ is given (cf. Jn 14:6). We have to think, live and act in the light of the cross of Christ. For St. Paul of the Cross, our Father, it is important to keep close to the Cross, accepting our suffering and addressing our weaknesses which are also present in our religious life. Especially in Europe and in other countries we experience this weakness also as a congregation. But within the sign of the Cross is the power of God and the gift of eternal life, as the Apostle Paul said "Always carrying in the body the dying of Jesus, that the life also of Jesus may be manifested in our body" (2 Cor 4:10). When we accept our weaknesses as human beings, that is, illness, hard work, and so on, when we are very close to the Cross, we too can experience the power of the Cross, the power of the passion of our Lord. To once more cite the Apostle: "Therefore I am content with weaknesses, insults, hardships, persecutions and distress for Christ: for when I am weak, then I am strong" (2 Cor 12:10). Our Founder, too, wrote in a letter: "... it is true that wherever He is, He will bring with him his cross, which will follow the servants of God wherever they go and are" (Letters to the Laity 771).

240 HOMILY FOR THE EXALTATION OF THE HOLY CROSS, FEAST – G. BUCHINGER

Many times our Founder began a letter with the cry "Long live the Holy Cross full of all good things!" (ibid 687). When we celebrate today the ex- altation of the Holy Cross, let us remember that God loves us. With the cross of his Son, God the Father has not given us only a little hope and a bit of salvation. God the Father has given us his very self in the Son, who gave himself up to the last drop of his blood. We really have received all that is good. We are fortunate that we can believe in a God who is not far from us but wants our good, and this forever. We are celebrating the Holy Mass and here "in the divine sacrifice of the Eucharist, the work of our redemption is carried out" (SC 2). We receive every day the fruits of our redemption, we receive each day the body and blood of our Redeemer. So every day we exalt the Holy Cross, and show the world Christ, crucified and risen. When the Mass becomes more and more the center of our lives as Passionists, we can be sure of finding the right path for our future, because the Holy Cross is the direction towards eternity and guide for our actions. We keep our eyes fixed on the cross, fixed to the passion of Jesus, and so we receive more and more the love with which God loved the world (cf. Jn 3:17).

241

Homily for the Celebration in honor of Our Lady of Sorrows

Main Patron of the Passionist Congregation

September 15

Fr. Aurelio Aparecido Miranda, DOL-VICT

(Liturgy: Jd.13:22-25; Ps.144; Col.1:18-24; Jn.19:25-27 or Lk.2:33-45)

Dear brothers of the Chapter, Today we celebrate a great feast for us Passionists. Firstly, because we celebrate the one who was the first Passionist, since she remained faithful at the foot of the cross of her divine Son, Jesus, living and meditating upon the redemptive passion, and also because, when celebrating Our Lady of Sorrows at the foot of this of the Cross, we remember the day when we, as Passionists, were born in the heart and loving dreams of God, who wanted a congregation devoted to daily meditation of his great mystery of love and salvation. The first reading presents us with Judith, a beautiful woman in appear- ance, character, strength and insight. She is to bring Israel victory against Nebuchadnezzar because of her courage in defeating the enemy, Holofer- nes, the Assyrian general. As the act performed by her, all the people of Israel takes courage to fight for their freedom. The people acclaim her as "the glory of Jerusalem, the renown of Israel, the great honor of our people ... Be forever blessed by the Lord" (Judith 15, 9-11). From her book we can say that Judith was for the Jewish people a saving instrument of God, who risked her life for the liberation of the whole people of Israel. In this way, Mary goes far beyond Judith. Mary, too, is beautiful in appearance and character, strong and ready, a woman of faith and trust in God. However the fruits of her courage to open up to a new reality were not directed to the children of Israel, but to all of humanity, whom Jesus would set free of the chains of slavery of sin and the power of death. We too are called to become like Mary, to open our hearts to God’s sal- vation and grace, to come not only on us and our provinces, but also upon the entire congregation and through it, upon the people of God wherever we live and work in different missions, parishes, social projects, schools, etc. ...

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Judith brings deliverance to Israel by the death of one man, but Mary bring liberation to mankind through the divine life which became flesh in her. We too are called through our humanity (with our limitations, weak- nesses and frailties, but also with our sincere desire to serve the Lord) to bring light to the world. And we Passionists are suited for this task, because our charism shows us the place where the true light is born, that is, the Cross of Christ. The Gospel passage invites us to pray with Mary on this day. John shows us the mother of Christ at the foot of the Cross, not indifferent as she gazed upon the pain of her Son, hanging from the wood. Although the pain of the crucifixion was agonizing for his mother's heart, we know that it was not only his death on the cross that painfully pierced her soul. For from the beginning she experienced in herself the growing-pains of the kingdom of God. In the initial event of her mission, we see that the Annunciation at the same time brings her joy for what will happen in Israel through him, and also pain because it starts with a number of difficulties that she must face in order to carry out God's plan. We can imagine that for her, still a young woman, it was not easy within their macho and patriarchal culture, to break the news to her betrothed, as well as facing her own fears and anxieties. Despite all this, after putting the necessary questions to to the angel who brought the announcement, she answered with just these words: "Behold the handmaid of the Lord" (Lk 1: 38). In this we see clearly that her faith in God overcame all human fears. Only trust in God makes us to move forward, even amid uncertainty, even in the dark, despite our fears! The Gospels suggest the seven sorrows of Mary that have been taken into account in Marian liturgy and devotion. The prophecy of the elderly , the flight into Egypt, the loss and the finding of Jesus in the temple in Jerusalem. The meeting of the mother with her son walking towards the place of crucifixion, then Mary at the foot of the cross in full adherence to the will of God and sharing in the sufferings of her dying Son; then, em- bracing in her arms her dead Son taken down from the cross and finally, Mary who entrusts the body of Jesus to the tomb. While it is a virtue to deal with grief without giving up, the mere fact of facing it without wavering was not by itself enough to make her whole life into a fruitful tree, as Mary did. What is needed is to cope with the difficul- ties of life with a gaze fixed on Him who has called us to carry out a mission in His name. In this, she is an excellent model for us. She did not lie there crying to herself, sitting at the door of the tomb, but continued the mission of her Son, persevering in prayer, along with the community that gradually

244 HOMILY FOR THE CELEBRATION IN HONOR OF OUR LADY OF SORROWS – A. MIRANDA

had the courage to follow the steps proposed by Jesus (Acts 1 8). She wel- comed the beloved as her son, and along with him, the whole com- munity.

Her attitude is not at all nervous, indeed, it is bold, as she sets herself in the middle of the community, as symbol of unity, mother of all. One might imagine a widowed mother of one who was killed as cursed of God, might have a repressed attitude, no longer having any reason to live, no longer interested in life. Instead her faith urged her to walk with his disciples, to help them understand all that her Son taught and said over his years of min- istry among the people. In this restructuring process we are called to be like Mary. Perhaps we are dealing with much pain and suffering in provinces to which we belong. The decline in vocations, the average age being too high, and the departure of those religious who go over to the diocesan clergy, the various religious who request permission to live outside the community, the men who defin- itively leave the religious and/or priestly life; the closure of houses due to lack of religious; economic problems, mainly due to the support of our mis- sions and projects. In brief, there is so much grief and suffering that beset us. Finally there are also griefs arising from the restructuring process, with resistance to change, narrow-mindedness, fear of a future that seems so un- certain, unwillingness to leave our comfort zones, and many other pains. The risk we run is to frequently fall into the trap of thinking: Now it is all over, we are walking towards death, we are sitting here at the grave where our past lies buried, now we have no future. Not that I'm an un- wise optimist, but I think that sometimes it's good to touch the bottom of our existence in order to catch our breath and start living again. We know the pains that make us touch the bottom of our existence as a congregation, so we do not need to register with a notary the names of those who are left! We must turn our eyes to the problems not as though they mark the end of everything, but as important data for a new zeal for life and mission. If we are not wise enough, the different exits from the Congregation, the high average age, the decline in vocations, the defrocking of some reli- gious, will appear only as a threat to our existence. If we learn of Mary, however, all these problems will find a solution and become the occasion of awakening, of a new love for our charism and Passionist mission in the world. An important cue about this new awakening that we need to take comes to us from the great educator Brazilian Paulo Freire: "Nobody sets another

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free, no one is freed alone: people win freedom in communion." For Pro- fessor Freire the conquest of true freedom can only be achieved in com- munion. His model of education is the same as the first Christian commu- nities, that is, to persevere in the apostles' teaching, fellowship, the breaking of the bread and prayer (cf. Acts. 2.42). Then the spirituality of communion of persons, goods, forces, hopes and gifts, helps us understand that together we are much stronger and we can change the various sorrows into oppor- tunities for growth and new development. Communion is not possession! This is the key for finding a new way! The restructuring invites us to make this qualitative leap in our spiritual and institutional life, that is, to largely share our gifts, budget, personnel and training. Roll up our sleeves, let's do it, because God has trusted us and for love of Him we must respond with generosity.

We are at the foot of the Cross of Christ and hear his sweet words: "Woman, behold your son! ... Son, behold your mother ". I'm sure that You, the Virgin of Sorrows, will help us understand what we must do to fulfill the will of the Lord. And she, the Lady of Hope, will give us the ability to dream a concrete solidarity within our congregation to serve the people of God.

246

Homily for the Celebration of Sts. Andrew Kim Taegon, Paul Chong Hasang and Companions

September 20

Fr. Daniel Myung Il Jang, MACOR

(Liturgy: 1Cor 15:1-11; Ps.117; Lk.7:36-50)

Why is Israel the Israel that we know? Beginning with and on to and then to in the Sinai, Israel is formed upon the Cove- nant which is the spirit of the Law and the Prophets. This is expressed in the Sacrifice of the Jerusalem Temple where the Covenant was renewed daily – thus Israel was the Israel that we know. But we have Jesus telling the people of his time to “destroy this temple” (John 2:19) built of beautiful stones where the Covenant was commemorated. Why should it not be de- stroyed? The temple should be destroyed because rather then an earthly offering in an earthly temple a new order has arisen: a heavenly oblation offered in a heavenly Jerusalem. There was a religious of another community who prayed a great deal. During his prayer he came to the realization that Jesus is the God of kenosis – that is he has emptied himself in order to become a human being. God became a man. This religious wanted to experience the same thing in his own life: going from the heights to the depths. As a result this religious began to work with the homeless in his city. He was convinced that if he became poor as they were he would experience what Jesus did in his em- brace of the human condition. At first he commuted to and from the mon- astery in order to pursue this apostolate, later he thought if he could live like them he would have even a deeper experience, and thus found a small room where he lived among the poorest becoming a common labourer even coming to smell like them! One day, after finishing his labour, the religious was paid and was on his way back to his monastery when he was set upon by somebody in an alley. Thinking to pass this person by, he apologized and attempted to move on. The other fellow slapped the Brother’s face and kicked him. This good religious began to get a little angry at this abuse but attempted to remain patient with this treatment. The violence continued and the good Brother finally lost his cool and retaliated in kind, striking his attacker. The good religious escaped and returned to his monastery and realized what he had

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done. He began to shed tears for the violence he had performed. Several days later the Brother went to a bath house in order to bathe, and he saw the person who had attacked him and whom he had struck with violence. He went up to this person and attempted to apologize for his behaviour, but the man fled screaming from his presence. As the Israelites built their temple of beautiful stones and offered young lambs as sacrifice, we too, it seems, with the best of intentions and with many beautiful thoughts, are doing the same as they did. What we build with the best of intentions and with many beautiful plans, thinking they are all for God, is doomed to be torn down. This is true for the simple reason that often we are building and planning with our own minds and hearts and not with the mind and heart of God. Paul the Apostle speaks of his own experience when he says that the “Law is present because of our sins, but salvation has come through Christ”. In other words salvation comes about not through only our own efforts, but through the saving power of the Redeemer. Mother Theresa is famous for her life of prayer. One of the faithful asked her one day how much time she spent in prayer each day. She is famously said to have responded, “because of my weaknesses, I have to pray twenty- four hours a day. I cannot survive by my own strength for even one mo- ment”. If we pray, we know this already. Not because I love the Lord am I saved, but because He first loved me. That is the love that sustains us and guides us. Without Him there is nothing that we can do by our own strength. I pray that we as a Congregation and this General Chapter move forward remembering this simple truth.

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Homily for 26th Sunday of the year in Ordinary Time

September 30

Fr. Placid Siyoyi Beda Kassiane, CORM-GEMM

(Liturgy: Num 11: 25-29. Ps 18: 8. 10. 12-13. 14. James 5: 1-6; Mk 9: 38-43. 45. 47-48)

WHO IS FOR JESUS?

It is something common in our human nature, that sometimes we feel better-off than others. We tend to undermine and to devalue the ideas or contributions of other people. Today’s readings, especially the first reading and the gospel are somehow related. They are giving us the same message. In the first reading we see the Lord coming down in the cloud and spoke to Moses, taking some of the spirit from Moses and bestowed to the seventy elders. After the spirit rested on them, they began to prophesy. Among those elders were Eldad and Medad. When a young man saw Eldad and Medad prophesying, he gave a report to Moses. Joshua, who has been with Moses, is complaining to him, asking Moses to stop them. He is jealous to these people. He didn’t expect people who were not follower of Moses to prophesy. Moses is urging him that he should not feel jealousy for his sake. The Lord has the power to bestow his spirit to anybody. In the gospel reading we see a similar case. John is complaining to Jesus; simply because they saw someone driving out demons in the name of Jesus who doesn’t belong to them. “Teacher, we saw someone driving out de- mons in your name, and we tried to prevent him because he does not follow us.” Jesus is telling John with other apostles that they should not stop him. By the fact is performing the act of healing by the name of Jesus, he is one of them. “For whoever is not against us is for us.” Jesus continues warning on those who causes others to sin, and also to use our body organs well. We can easily observe that Joshua and John were of the same bigoted spirit. They felt jealous of other people performing the work of God, who did not belong to their group. On the other hand, Jesus and Moses acted from the same spirit. They are showing us that everybody has the potenti- alities of doing the work of God. God does not favor any group of people; rather everybody is called to be his servant. What is needed from us is our response to do his will. Sometimes we are reluctant to respond to his call.

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God doesn’t force us. He has given us free will, that means we are free to accept or not. The challenging question for us is; who is for Jesus and who is not. Jesus said; who is not against us is for us. We have seen all along in the Gospel of Mark how the disciples of Jesus have a hard time understanding and accepting Jesus’ vision. They understand only part of the truth, the easy part and reject what is difficult to understand. For the disciples, only the members of the group walking with Jesus have the right to use his name. For Jesus, discipleship does not consist in words or in physical companion- ship. It is an attitude of the heart which shows itself in good deeds. The vision of the disciples is exclusive and sectarian; while the vision of Jesus is large and inclusive of all people of good will. What really matters in religion is what we do, not so much on what we say. Actions speak louder than words. The early Christians attracted others to their community by their way of life. (Acts 2: 42-47). People are con- verted more by genuine witness than by preachers. “The witness of life has become more than ever an essential condition for real effectiveness in preaching,” said the African Synod. A true disciple of Jesus must never believe that only the members of his group belong to Jesus. Wherever we see people do something good, healing others, liberating them from any kind of spiritual or social oppression, the spirit of Jesus is at work. In the second reading we have heard hoe James is using strong words to the rich people; those who oppress others; those who think on themselves regardless other people; those who get their richness by using wrong meth- ods. James is saying that: such people are in danger of God’s judgment because of their pride, fraudulent dealings, and cruelty. So, when we see someone doing the kind of good deeds Jesus did, working for truth, for justice, for the dignity of people, caring for the suffering, that person is ‘for Jesus’, and belongs to him. “Jesus is united with each and every human being and the Holy Spirit is present in the hearts of all persons,” as the Synod said. Whenever we see people doing well, we should rejoice and know that they are for Jesus. My dear brothers, there are some people who are so outrageously wed- ded to their own creed, and religious system, that they would rather let sin- ners perish than suffer those who differ from them to become instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. Today, as we are going on with our General chapter, in our congregation somehow we face similar challenges of not trusting each other, especially young religious and priests. In some occasions in some places it very diffi- cult for the contributions or ideas of some confreres to be accepted, simply

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because they are young. The claim is that you have no experience; so what can you contribute. Sometimes, but not always we are discouraged like that. Like Joshua or John, I might be a discouragement to my fellow confreres in the community we live or in the Congregation at large. Today, Jesus is calling us to recognize the contribution of each and everybody, regardless his status, age or group. In our apostolate in parishes and in our religious houses, we face chal- lenges especially on economical level. In many places in Africa where we do our apostolate are remote areas whereby the standard life of the people is very low. So, people are more interested with material things than spir- itual matters. Another challenge is from our families and friends. The mentality of many people is that priests and religious have a lot of money. They expect much assistance from priests, like paying school fees to their children and other things which touch money. All these are challenges we face during our apostolate, more as young religious. However, the challenges differ from one place to another. What I mentioned are some few examples I ex- perienced and others my fellow confreres experienced. It is difficult to know all the challenges we face as Passionist in Africa, because of the lack of communication. We stay together as Passionist Africa during our theo- logical studies, but after finished and ordained we do not meet and share our difficulties and joys. So, it is my proposition that if it is possible at least we may have chance to meet together annually or after some years as young Passionist religious in Africa; so that we may share our experiences, our difficulties and joys. From that we can encourage and strengthened each other. By doing that we may respond well the call of Jesus in today’s gospel, of not being a scandal to the little ones. A true follower of Jesus must never be the occasion of sin for others, especially the little ones. By encouraging each other and share our difficulties, it will remove that chance of losing hope in our apostolate and influenced our people by our behavior. Jesus is also calling us to avoid every possible situation that can lead to sin. He shows which parts of the body easily lead us to temptations; the hands, the feet and the eyes. He warns us to use them properly for the good of ourselves and our friends. Jesus came to save us from sin; He wants us to work together and to live together so that we can build the Kingdom of God in us. We must guide one another to live better life so that we may all live as one in heave.

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Homily for the St. Francis of Assisi, Feast October 4

Fr. Rogério de Lima Mendes, (CALV)

(Liturgy: Gal.6:14-18; Ps.15; Mt.11:25-30)

Today we are celebrating the memorial of St. Francis of Assisi. In spite of a frivolous youth, he was converted to Christ, and renounced all of his patrimony, giving himself totally to God. He embraced poverty in order to more perfectly follow the example of Christ, and he preached the love of God to all. Few men had such an influence on the society of that day, as well as to the present day. His optimistic vision of creation is expressed in his Canticle of the Creatures. His love for poverty, and his innovative evan- gelizing spirit are relevant messages for today's world. In the first reading, Job asks for a truce; albeit in suffering, he proclaims his unshakeable confidence in God. Job is convinced that God is at his side, his defender. The text makes plain that God does not condemn the just when they suffer, in fact, he is in solidarity with them and defends them against those who consider any suffering to mark a sinner. It is worthwhile to reflect on the unshakeable confidence of the just Job. In the gospel, Jesus, the Master, organizes the community. Jesus is on his way to Jerusalem. This is a very long road. It is the road which Jesus is taking to liberation. In Jerusalem, he will give his life and in Jerusalem will be born the Church. Jesus' path to liberation demands the collaboration of all the disciples. All are called to be a part of the process of liberation, either by staying close to Jesus, or by forming part of the group which rejects and kills him. The Mission, therefore, is not an undertaking for some, for the twelve; rather, it is work for all Christians. Therefore, the Mission is universal from its beginning, and it includes all. The text says that Jesus sent them “two by two”, therefore, the proclamation of the gospel is not a personal under- taking, but rather, belongs to the community. The fact of being sent two by two also witnesses to the credibility of the testimony, as well as to the sup- port that one can give another in times of discouragement in the face of difficulties. Jesus has spoken of the seed and the plow, now he talks about the harvest. The harvest is immense, but the available workers are few. Yesterday and today we live in the same situation! It is an enormous task, and there will never be sufficient workers; only the Father can call and send them. That is why it is necessary to pray to God, asking that he call more persons. It is precisely due to the extension of the Mission that Jesus calls

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more persons into this group of helpers, and still, they are few in the face of the great Mission which he leads and of which he makes us sharers.

Jesus sends them forth: "Behold, I am sending you like sheep among wolves." This is the classic image of weakness in the face of violence. The Mission is a difficult and dangerous work. Those whom he has sent should fulfill their work faithfully, neither carrying an excessive burden of respon- sibility, nor falling into panic before the scale of the Mission. They should be aware that it will not be an easy work, and that they will not always be received with open arms. They should do their part dutifully and persever- ingly; in the last resort, the responsibility is God's, who will not allow his harvest to fall to ruin, he will send the necessary workers. The message for us is “the gift of peace,” in the broadest sense, for per- sons, for families, and especially in the sense of “the Reign of God is near to us.” The “Reign of God” is before all else, a person: Jesus. Whoever receives him finds life, joy, and the Mission of proclaiming the Reign of God. The act of shaking the dust from the feet was a symbolic act of the Isra- elites who would, on returning to their own land, after having been in a pagan land, because they wanted to have nothing in common with that pa- gan way of life. To free themselves from the dust which clung to their feet while they were still in the pagan territory meant a complete rupture from that way of life. In so doing, the disciples transferred the complete respon- sibility for rejecting the Word to those who did not welcome it and rejected the proclamation of the Gospel, and the peace offered is not nullified, just ignored by those who turn their backs to it. The Mission-style of Jesus and the disciples is the opposite of the style used by the powerful who receive such adulation in today's world. Jesus does not operate from a desire to dominate, from arrogance, or ambition; rather he offers a humble proposal, respectfully, attentive to the weakest, offered freely, without seeking other recompense. The Gospel of Jesus is a message about true life for those who trust only on God, who is Father and Mother: "As a mother cuddles her son, so I will console you" and in Christ Crucified and Raised. The 72 had a new and difficult task. However, this time, they come to Jesus quite contentedly because they were so impressed by the wonders which they were able to observe. Jesus tempers that joy and says that they should...: "rejoice because your names are written in heaven.” How can we, disciples of Jesus, religious, continue our Mission amidst the wolves of our times? The Mission is stronger than our fear. Sometimes

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we are overcome with negative thoughts, e.g., “What will someone think?” Or, “What will he say?” It is human to feel fear, but the Mission should overcome our fears because fear paralyzes, but the Mission is movement. No professional fears speaking about his profession. Well then, why should we Passionist religious fear speaking of Christ Crucified, his person, his truth, his life, his love, and his mystery. Faith and the Mission begin in the heart and lips, leading to action. We cannot let fear impede our Mis- sion. May the witness of Francis of Assisi, the unshakeable confidence of the just Job, and the missionary zeal of the seventy-two, through the interces- sion of our Mother of Sorrows and of Saint Paul of the Cross, motivate us to make of our lives a gift to the Church for the Congregation and for the world.

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Superior General’s Homily - Fr. Joachim Rego, C.P. - for the Closing of the 46th General Chapter

Sunday, October 7th, 2012 Sts John & Paul Retreat, Rome

My dear Brothers, Here at this house of Sts John and Paul where our Holy Founder, St Paul of the Cross lived a part of his life and vocation, where he died, and where his remains still inspire us, we have been gathered in Chapter for a whole month. From multi nations and cultures we have lived a time of renewal. We have prayed and engaged fraternally, struggling and wrestling with our- selves and with one another; we have discerned and listened to God’s call to be more authentic Passionists in our life and mission in today’s world. And while it might seem that we have now done our work and come to the end of this journey, yet, in fact, the real journey is only just beginning. It is a new time! We, who have been representing our brothers and sisters in the whole Passionist Family, are now ready to return to our individual entities, not to just continue on as before, but to communicate to our brothers and sisters a new time – a time of renewal. We want to share before all else our ex- perience of communion and solidarity over this past month in a real way, together with its fraternal joys and struggles; and we want to enthuse our brothers and sisters of the Passionist Family, in and through their specific vocations, to live and communicate anew the Charism which is truly Good News, i.e. to see and experience in the contemplation of the Passion of Je- sus, the affirmation and intimate love of our God for every person, which can take away all despair and renew us with true hope. This message of Good News intrinsic in the passion, death and resurrection of Jesus, we desire to proclaim with our lips, to communicate through the modern mass media, to minister in our pastoral life, and, above all, to live authentically and joyfully in our daily life. Brothers, during this Chapter which has been a time to review what is, and to plan for the next six years, we have chosen to highlight certain as- pects of our life and mission to which we want to give priority and which

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will guide us as Passionists today. Focusing on these areas of our life and mission in the local realities we hope will give an impetus to the whole Passionist Family to be affirmed in their identity, witness and reason for existence. We have also chosen to further the process of restructuring through gen- uine solidarity and communion in and within the six Configurations which we will continue to develop. This remains a great challenge and calls for a radical response from us all. This radical response means a renewal of mind and attitudes; collaboration through dialogue; the removal of barriers and a letting-go of “my patch” which has kept us safe and secure. I urge you to remember that the creation of Configurations is a new way of being Pas- sionists for the sake of revitalizing our mission in today’s world. Therefore, in a spirit of true listening and dialogue, I encourage you, and, in turn, ask you to encourage your brothers, to find new ways of giving authentic wit- ness in community life and responding compassionately in ministry to the cries of humanity and our suffering earth. The only obstacle for this to happen is our “hardness of heart” which Jesus speaks of in the Gospel today. “Hardness of heart” is governed by fear, which is shown by a response that is stubborn, narrow-minded and closed to risks. It prevents us from discovering a fresh future of hope; rather it keeps us securely locked up in a past which is dried-up, tired and lifeless. “Clear out the old yeast, so that you may become a fresh batch of dough” (1Cor. 5:6-8) The symbols placed before our awareness in these days of the Chapter consisted of a variety of grain from our places of origin. Over the course of the Chapter, we have witnessed the grain evolve into bread which we broke and shared with one another in a variety of ways – through our companion- ship, our discussions, our prayer and faith sharing. This has strengthened us in our communion, but it remains incomplete until the time we are com- mitted to sharing and ‘being bread’ for our brothers and sisters – especially the poor, the suffering, the marginalized and the crucified of our world. As in the Gospel today, Jesus is calling us in our discipleship to imitate the freedom and dependence of little children whom he places before us as models... “Let the little children come to me; do not prevent them, for the Kingdom of God belongs to such as these”.

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The journey which we are ending, and beginning, here today reminds me of the personal journey my family (and I) made 43 years ago on this very day when we left our country (Burma) which promised us no mean- ingful future, and migrated to Australia – for us a strange and unfamiliar land - to begin anew. It was a journey, an enterprise, which was frightening and insecure. However, with courage and trust we undertook the journey, and, in faith we ‘know’ (it was our experience) that God walked alongside us and led us to a new beginning and a fresh future of hope. May we Passionists embark anew on our journey to announce the Good News of the Word of the Cross with courage and compassion; and with you I repeat the Psalmist’s prayer: “May the Lord bless us all the days of our lives.”

Fr. JOACHIM REGO, C.P. Superior General

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9 September 2012: Opening Of The Chapter Eighty-five Passionists who had arrived from every place where the Congregation is present, the amiable presence of Mons. Tommaso Cas- cianelli, Passionist Bishop of the Diocese of Irece, Bahia State, Brazil, some sisters and laypeople close to this house: the celebration of the 46th General Chapter of the Congregation opened around the statue of our Holy Founder Saint Paul of the Cross in the garden of the House of Saints John and Paul. The Superior General Fr. Ottaviano D'Egidio had the responsibility of welcoming participants and presiding over the first opening prayer session of this occasion, so significant to the Passionist family. After the procession and singing, each of the coordinators of the different config- urations presented seeds from different countries, recalling images of Sacred Scripture: the mustard seed, the smallest and most insignificant; the seed that dies to give much fruit; the seeds separated from husks dispersed by the wind; This was the mood marking the chapter partici- pants, all of them welcoming this invitation to conversion and discern- ment of God's will. The reading of Ephesians 4:1-6 recalled the miracle performed by St Paul of the Cross in favor of the confreres of the Retreat of Vetralla, who needed wheat in a time of great famine and need, as well as the recom- mendations made by St. Paul of the Cross in his last testament: Before anything else I recommend fraternal charity ... Behold, my best beloved brethren, this is what I desire with all the affection of my poor heart from you that are present here as well as from all the others who already wear this habit of penance and mourning in memory of the passion and death of Jesus Christ (...), and from all those who are called by God to this poor congregation and small flock of Jesus Christ. The Superior General Fr. Ottaviano D'Egidio stressed the need to live the experience of the chapter as a time of grace to practice the charity that comes from the cross and through which it is possible to identify ways forward, responses and commitments. The Superior General said that charity is an opportunity in our time to facilitate relationship. He recalled also the first General Chapter celebrated at Monte Argentario in 1747, where five religious, representing a hundred religious, the total number of Passionists at that time, addressed the challenges of the new born congregation and responded to the needs of their time. Similarly, 261 46TH GENERAL CHAPTER

each of the Chapter Participants is called upon to respond to events and challenges. The image of the seed that apparently has no life represents a very great strength because insofar as it dies under the soil, it gives abundant life and harvest. After the prayer, the group walked in procession to the Basilica where they celebrated the Eucharist. In his homily the Superior General under- lined the words of the Prophet : Courage, fear not! Behold your God ... He is coming to save you (cf. Is 35:4 -7). He also said: The awak- ening of nature and the overcoming of physical impediments are seen as the sign of God’s openness to His people with a covenant that is always new. And together with the healing of the deaf and dumb man (cf. Mk 7:31-37), like the return from exile in the Prophet Isaiah, it represents new creation. At the end of the celebration all the concelebrants headed to the chapel of Saint Paul of the Cross and sang Salve Sancte Pater…! At sunset all gathered in the Chapter hall to invoke the company and the always generous assistance of the Holy Spirit. Animated by the light of the Risen Lord, everyone lit a small candle from the Paschal Candle and kept it in their hands as a sign of acceptance of this same light of life. The Father General, in the official words of welcome, stressed that the success of the General Chapter is in the hands of the Lord, if we listen to Him, through the encounter with Him and with brothers present, with the needs of the Church and of the Congregation. Father Ottaviano also said that if we are in touch with reality, then the miracle that the Prophet Isaiah recounts in the first reading this Sunday will be fulfilled. Finally the Superior General entrusted the General Chapter to the Blessed Virgin Mary's care, recalling her maternal smile and each of her loving comments when she would see her Son Jesus from a distance with the complete group of Apostles and their missionary commitment to an- nounce and proclaim the coming of God's Kingdom. The second part of the session in the Chapter hall was devoted to the roll call of participants, presentation of the moderator of the chapter, Father Marco Marini, IMC (Consolata Missionary Institute), and the fa- cilitator of discernment, Sister Christine Anderson FCJ, (Faithful Com- panions of Jesus). There was also the approval of the Secretary of the General Chapter, Father Paul Francis Spencer cp, and the Secretariat. There was the approval of the manual of procedure of the General Chap- ter, the timetable and the schedule for the five methodological phases of the Chapter. After two hours of intense work, the group rested.

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10 September: Presentation Of The Members Today the Capitulars arrived very punctually in the Chapter Room and having invoked the presence of the Holy Spirit they began the work of the chapter with the presentations by each of the chapter members. The presentations, personal and in groups were more detailed as the group understood that rapid or superficial presentations would not be helpful, but that it is necessary to get to know each other truly from the very beginning of this time together. To really know each other is to overcome the distances of language, of culture, of geography and age. The capitulars agreed to achieve the objective of getting to know one another by taking advantage of each period of free time to improve communication and relationships. All agreed to mingle, especially with those with whom they had not yet met during these first days. To accomplish the work of the chapter it was seen to be necessary to avoid the temptation to be always with the same people and in the same groups. To know each other better will help to achieve the objective of phase one: to elect the Chapter Co-ordinating Committee (CCC). In order for this group to work well together it is essential that they know each other well. The Capitulars then formed small groups of the same language but at the same time mixed. In these groups they shared what each one had identified within themselves, not as a personal sentiment but, in the name of the whole congregation the responses to the following ques- tions: x What did you have to leave behind to come to this General Chapter? x What are the hopes and the fears which I bring to this Chap- ter? And finally, x What is my deepest desire for the Passionist Congregation in this moment of our history? The silence, the listening to God, and the listening to the entire Con- gregation which delegated the work to the chapter members enlightened this personal time and opened the way for the work of the groups which continued for the rest of the day. As evening fell the assembly gathered again in the Chapter room to share in common the work of the small groups. The richness of the Con- gregation was powerfully evident in the different groups. The Capitulars dreamed together the future of the Congregation. It is a future which

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challenges each religious to live with an eye to history from the perspec- tive of renewal. This happens within the community and is influenced by the Charism, united in one Passionist Family where there are reli- gious and laity, young and old. Community and mission together with the essential spirituality are the axes of Passionist life now. The Chapter members, steeped in the experi- ence of the Cross, which nurtures all our actions, hope to carry out a work centred on the spirituality of the Cross, which includes the crucified of the world. Personal renewal allows each word of this time to bring us to God. The Chapter members have reminded each other that the memory of Jesus Crucified is manifest in the signs of unity; therefore the Chapter is a new step which must go beyond the place where it is happening, alt- hough with serenity and without anxiety. When the world speaks of crisis, the chapter members speak of com- mitment; they wish to help the congregation to leave the language of emergency to experience the future with renewed enthusiasm; they wish to overcome the attitude of passivity and apathy which we experience in some sectors of the Congregation. In order to revitalize from the depth of the Charism of the Cross, they think it necessary to renew and im- prove the pastoral care of youth and vocation ministry. At the end of the session the Chapter members outlined the method- ology for choosing the members who will form the CCC in a way that is free and representative. At the end of the day there was time for three encounters: with oneself and with God in a silence which favours discernment; with the church and with God in common prayer; with the fraternal community, sharing supper together in the garden of the house. A gesture at the end of the prayer enhanced the moment of encounter, the chapter members were showered with the seeds of grain which they themselves had brought and presented during the procession of the opening session of the Chap- ter on the previous day.

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11 September: Reflection On The Spiritual Heritage Of The Congregation. The work this morning began with an invocation to the Spirit of God. The capitulars, in prayer, had prayed for the peace which only God can give to the world. They observed a minute of silence in memory of the victims of 11th September; in this way they were in solidarity with the North American people and with all those who want peace. Father José Luis Quintero (SANG), a Chapter member, led the reflec- tion and was introduced by Father Luis Alberto Cano, General Consul- tor. (Cfr. Page 157) In the afternoon session the capitulars elected the members of the CCC. The Father General of the Congregation is a member of this com- mission and the Capitulars decided to invite also the Moderator, the Fa- cilitator for the discernment, and the Secretary of the Chapter. The work of the assembly was as follows: a first vote to surface nominations; a second vote choosing four persons who received the highest number of votes. The resulting group was: Father Ottaviano D’Egidio, Superior General, Fr. Marco Marini, IMC, Moderator, Sr. Christine Anderson FCJ, Facilitator; Fr. Peter Dong-Ho Shin (MACOR) ); Fr. Michael Og- weno (MATAF); Fr. Antonio Maria Mundiate (FID); Fr. Martin Coffey (PATR); and Fr. Paul Francis Spencer, Secretary of the General Chapter. The Capitulars remained in silence for a time to facilitate discernment and later they met in the chapel of the Retreat House for prayer.

12 September: Father General’s Report The work of the capitulars began with prayer in the Chapter Room focusing on Psalm 44. Father Ottaviano D’Egidio presented his report which was divided into five parts. The dynamic used for listening to the report focused on three questions which would help the discernment which would take place in the afternoon in the different language groups. The final session of the afternoon would be dedicated to sharing the outcomes of the small groups and to clarifications offered by Father General. In his presentation, Father General began with the image from Scrip- ture: the disciples on the way to Emmaus who said to Jesus after they recognised him in the breaking of the bread: “Stay with us, Lord, be- cause the day is almost over” (Lk 27:29), and the image of the of the deaf and dumb man whom Jesus healed (Mk 7:35). The words of Jesus

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“Ephpheta – be opened” have a strong symbolic value today for the Con- gregation, since it is an invitation to go beyond our own confines; it is an urgent invitation to go out of ourselves until we can reach solidarity and sharing. He went on to introduce the theme of the Charism of the Congregation as an authentic experience if lived at the feet of the Cru- cified, since the Congregation was founded in the blood of Jesus. He spoke of the efforts expended in the process of restructuring, and re- minded us that the Congregation must always be immersed in the values of our spirituality and mission. The Constitutions, the 25th Anniversary of whose approval we re- cently celebrated, are an expression of our spirituality, since they them- selves are “Memory” of the Paschal Mystery which is at the heart of our Passionist life, for they animate and illuminate the life and the processes of the Congregation. The Constitutions were completed in dialogue and discernment, especially during the General Chapter of 1982. The re- newal brought about by the Second Vatican Council, celebrated post- war, was another very important time for us all and was read as a river of grace which helped to revitalise the world with creative energies re- leased by the “New Pentecost” as Pope John XXIII referred to the Coun- cil. “The Pilgrim Church is called by Christ to continue this renewal of which she herself, as a human institution on earth, is always in need” (Unitatis Redintegratio, 1964). Father General recalled that the answer to the question about the reason for restructuring is that “it has been carried out in order to be more present in the fight against 'the evils of the world' of which St. Paul of the Cross speaks.” And therefore, he concluded with the words of the 44th General Chapter: “The renewal of the structures of the Congregation was necessary; Solidarity is the word chosen to describe a new way of being together as Passionists for the life of the world…to give new responses to new realities and understand that life is a gift to be shared.” Father General continued recounting the process of restructuring be- ginning with the General Synod of 2004; the 45th General Chapter (2006); the General Synod of 2008; the General Synod of 2010 in prep- aration for the 46th General Chapter 2012. We need to “restructure to revitalise” from a congregational perspective, with an awareness of sol- idarity, internationality, interculturality, with the laity, the coordinators of the configurations and with all those close to us who have a vision of our Charism and mission. Recalling the process undertaken, Father Gen- eral asserted that we could learn much from the experience of Saint Paul of the Cross, promoting the memory of the Passion of Jesus through an apostolate rooted in contemplation in order to achieve a new unity.

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In the second part of his Report, Father General pointed out all the activities which had been carried out to achieve the objectives of restruc- turing and to involve all the congregation in the same process. He also referred to the creation of a study group for Formation, a course for formators, active participation in the World Youth Day events, the care of the elderly religious, continuation of the work already initiated of writing the history of the Congregation, the compilation of the Diction- ary of the Passion, the revitalization of the memory of Blessed Dominic Barber, the compendium of Passiology, and the commitment to support different studies of history and spirituality. It was a time also to record with joy the celebration of the anniversaries of Passionist presence in different parts of the world. The Report highlighted the special work of the office of solidarity and mission and the work accomplished, e.g. JPIC and the office at the United Nations, and in a special way some situations of radical commit- ment: Fr. Mario Bartolini, missionary in the Amazon, Fr. Antonio Ro- driguez, in El Salvador, the demanding missions of Ingeniero Juarez in Formosa (Argentina), the presence of Fr. Richard Frechette (PAUL) in Haiti, together with the presence in China, Vietnam, Nigeria, Mozam- bique, Angola, and many others which surely he would have liked to mention. The Report addressed the economic issue and the challenge of reli- gious poverty. Fr. General said: “some people remember their rights in community, but forget their responsibilities to the same community. May that not be so among us!” In the same way he recalled the care that all should have for our Sign and name, explaining the work carried out to secure and patent with a Registry the name and signs which are the property of the Congregation, which could be used irresponsibly by oth- ers. His report recorded the houses for which the General Curia has re- sponsibility, the work carried out by the Postulator General in regard to Causes of Canonization, and he recalled with affection some of those who had died since the last Chapter, whose work and witness filled the Congregation with pride. At the end of the day, the capitulars responded with strong applause when Father Ottaviano D’Egidio finished the presentation of his report. He named with gratitude each and every person who had worked with him for the Congregation. Gratitude was expressed by all in the Chapter Room for his detailed report and his selfless work for the good of all. At the end of the afternoon the group of capitulars met again to pray and give thanks to God.

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13 September: Listening And Responding To Reports Today the Capitulars were able to study in depth Father General’s Report using the questions and concerns which surfaced in the small groups the previous afternoon. Father Ottaviano insisted that the process of restructuring takes place from the grass roots level, in each local com- munity; that spiritual renewal is best done in the local communities; that the process has never been imposed on the community in any way; on the contrary that the Congregation in each configuration has been able to choose the method for bringing about this process of renewal of life. In his replies, Father General expressed the desire that this Chapter address the issue of how the progress of the restructuring process can be clarified. This is not exclusively the work of the General or Provincial Leadership; it is the Chapter which should decide, he said. Fr Ottaviano shared some proposals which have been gathered as the result of the Chapter preparation, but in any case it is the Chapter members who are called to propose and accomplish this dynamic. The issue of restructur- ing in which the Congregation is engaged is not something we alone are doing; other congregations are also doing it and this lets us learn from one another. Restructuring is not simply about creating new structures; it has been undertaken for new life. It is about learning about solidarity and sharing for the vitality of all, and this is not a problem that we can avoid confronting. Father General insisted that if a province finds itself on the road to death, that situation is of concern to us all and we need to find, through solidarity the best response; although we think that “we Passionists are immortal”, it is a matter of working together. The way of the Good Samaritan is the answer for the Congregation at this time of its life especially for these provinces. The General again invited the Congregation to write its own history, since history is the teacher of life. The chapter members received the following Reports: the General Econome, the Secretary of Missions and Solidarity, and the Permanent Office at the United Nations. In the discussion of the financial report, the members of the chapter wished to spend some time on the security of funds, especially at this time of economic crisis. The expression “the economic crisis is a world crisis” was frequently expressed, but there was greater peace of mind when it was affirmed that the funds of the Congregation are well se- cured, or at least are in solid institutions. Nevertheless, it was agreed that it is always better to observe the performance of the capital and institutions and to take timely and prudent measures, having studied each carefully.

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On this theme of finances, the capitulars were reminded of the need to comply with what is required in relation to the common funds of the Congregation, especially the Solidarity Fund. They were also reminded that the way to express commitment to Poverty is work in common and the responsibility that each person has to deliver the fruits of their work to the Congregation. The subject of ‘ethical banking’ and its significance was discussed, and the theme of “economy and solidarity” led into the report of the Secretary of Solidarity and Mission, Father Jesus Maria Aristín. Fr. Aristín’s report encouraged the Congregation to continue to pre- pare projects and to channel aid through the different aid offices, soli- darity and NGOs. The office for missions has been able to manage 91 projects, many of which could be followed up more closely. The capit- ulars asked about the poor, especially those who suffer poverty and ex- clusion, and also the situations of many people who suffer in different ways in each place where the Congregation is present. Justice, Peace and Integrity of Creation (JPIC) is not a theoretical answer; it is above all a commitment which makes it possible to live close to the poorest. Fr. Aristín has been able to share this work with the community and with groups to which he has been invited. Fr. Cosimo Chianura told the ca- pitulars that after the workshop given by the Secretary of Missions, many of those who participated felt encouraged to abstain from some things, and to change their way of living to live in solidarity with those most in need. Father Francisco Murray shared his experience in the office of Pas- sionists International in which he has committed himself to hear the voice and the silence, the suffering and the hope, the dreams and the needs of the crucified of today.

14 September: First Of The Configurations Reports Today, the Feast of the Exaltation of the Cross, the Capitulars met in the Chapter Room for prayer. The work of the day consisted of presen- tations of Reports from three Configurations: Configuration of the Sa- cred Heart (SCOR); Configuration of Eugenio Bossilkov (CEB); Con- figuration of Asia Pacific (PASPAC). The afternoon was free for the Capitulars. The Report of the Configuration of the Sacred Heart (SCOR) outlined briefly the journey taken, the method used for the process of information

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for all the religious of the Configuration, the current reality of the Con- figuration in the different places, the actions taken so far to carry out the process, some juridical steps undertaken by way of information, possible structures of government which need to be developed further, and some proposals for this General Chapter. The report ended with an image of planting trees for shade for the future and not remaining content with what already exists. The Report of the Configuration of Eugene Bossilkov (CEB) gave a brief résumé of the steps taken by the Configuration from the General Synod held in Cuernavaca, Mexico until the present time. The Configu- ration has taken moves to examine other forms of relationship in accord- ance with the needs identified on the journey. Nonetheless, it has not been easy for them to discover a consistent approach since they went to Mexico with one idea, came away from there with another and actually have arrived at this Chapter with yet another idea. All the religious in the Configuration have been well prepared for the renewal. The report addressed the difficulties and the expectations; the projects and the pas- toral collaboration; collaboration in formation, collaboration in training; some advance juridical work, although in draft form; economic issues of the configuration and the steps taken up to this point; a vision for the General Council in the future, and work carried out with the laity. For all the religious in the Configuration, this process was a new situation, a new time, a rebirth, a time of conversion and of change; an occasion which the Spirit of God offers to the Congregation for living better our vocation. The Configuration of Asia-Pacific Report (PASPAC) began with a short video presentation which dealt with Leadership, cultural diversity, solidarity for life and mission. The General Synod of Cuernavaca was for them a providential time, as each of the groups of Passionists in Asia- Pacific confirmed their decision to continue working together. The de- sire of the configuration is “to study in depth and respond to the call to live in solidarity in the Congregation, listening to the cry of humanity and to the cry of Creation which affects everyone”. The Report also touched on the structures, on solidarity in Formation, Personnel and Fi- nances and set out the expectations and projects from the perspective of the 46th General Chapter.

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15 September: Continuation Of Configuration Reports This morning the Capitulars met in the Basilica of Saints John and Paul to celebrate the Eucharist. A little later they gathered in the Chapter Room for prayer in honour of Mary who said “yes” to God. The report of the Configuration of Jesus Crucified outlined the diver- sity of this group, the assemblies which had been held, the work on the three areas of solidarity, the events and collaboration within the config- uration and with other configurations. The report also presented the pro- posals and the kind of Government which they desired. The configuration of the Passionists in Africa (CPA) reported to the Chapter. All the different groups of Passionists in Africa were outlined, how they work, the different aspects of solidarity, and those responsible for carrying out the work. The report also addressed the difficulties ex- perienced and hopes held, and manifested the desire of the Configura- tion to unite their efforts to work with all the other groups present in Africa. In addition, the report spoke of "a new evangelization initiative (which) has begun in the area. This means that some of our religious work together with a team of lay people”. Firm steps have been taken regarding the theme of Solidarity from the three perspectives: formation, personnel and finances, despite the difficulties in different areas. Fi- nally, expectations for the future, with regard to the General Govern- ment and other configurations were expressed. The Coordinator of Northern Europe (NESP) presented the Report for this Configuration with the different steps taken by the group, work on the three areas of Solidarity, vision for the Government according to two models, two proposals designed by them, and the relationship with other configurations, and with the laity. At the end of the afternoon the chapter members met in groups ac- cording to their own configurations to respond to the Coordinators’ re- ports. Their task was to share whether or not they think the various pro- posals they had heard truly respond to the challenge of Solidarity in the actual configuration to which they belong. It was also an opportunity to clarify anything in the report that could be misunderstood or is not yet held in common and, finally, to clarify the questions on the report pre- pared by the Juridical Commission.

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At the end of the day the Chapter members gathered for prayer in the Chapel of St. Paul of the Cross for the Act of Entrustment to the Blessed Virgin Mary in the presence of the “pilgrim copy” of the icon "Salus Populi Romani", which had been brought to the Chapter from the Basil- ica of Saint Mary Major.

17 September: Report of the Juridical Commission The work of the chapter was restarted after a day of rest which some chapter members took the opportunity to spend in the community in Monte Argentario. For this week, having completed the reports and listened carefully, the chapter members chose to clarify some legal concepts. A Commis- sion for this purpose had been formed previously to help the Chapter members in their discernment. On this day the Capitulars considered each of the proposals submitted by the Configurations in order to make any adjustments needed, and to respond as a group. The Capitulars had taken a consultative vote in re- spect of each of Configurations’ proposals. Later on as the Chapter pro- gressed it would be necessary for the Capitulars to address again some important issues for the Configurations and the development of their ac- tion plans for the future. A further task for the Capitulars this week is to gather together the issues which they consider are fundamental for this General Chapter to study together with the model of Government which they prefer. The motto of this week then can be: "you need to be focused". The Chapter members heard the report of the Juridical Commission formed to inform the chapter with reference to the constitution and forms of the Configurations. There was an opportunity to ask questions and clarify points about the Configurations. After listening to Father Leonello Leidi CP (CORM) of the Juridical Commission, the Capitulars asked many questions and received clarifi- cations which served to illuminate the process to be carried out. As a result of this discernment two forms of being in the Congregation emerged: Model A and model B. Model A refers to Configurations formed through the participation of a specific number of provinces, vice-provinces including vicariates gov- erned by a mother province, or another province, or directly by the gen-

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eral government. This model is led by a Coordinator, Executive Secre- tary, or President who makes effective decisions arising from these dif- ferent entities, and who, in turn, is in contact with General Government. Model B is led by a provincial, Coordinator, etc. who belongs to a single province which different canonically established entities join, be- coming one in order to bring to life one single Province or Configura- tion. The Capitulars asked also about possible models of government at General level and its relationship with the Configurations. At this point also the question was raised about two models of government according to the number of General Consultors, or according to the number of co- ordinators of Configurations. At the end of the afternoon, the entire group of Capitulars went to work in their Configurations to finish the preparation of proposals to be made at this General Chapter and so ensure the work done by all the religious in the different configurations will be understood.

18 September: Proposals from the Configurations On this day, after invoking the presence of the Holy Spirit, the Capit- ulars dedicated part of the reflection to the structure and creation of the Configurations based on the models described the previous day and in agreement with the recommendations of the Juridical Commission. Each of the Coordinators of the Configurations again presented their proposal and the Capitulars were able to respond again to the questions and clarify ambiguities where necessary. The Capitulars then devoted time to considering the modification of numbers 94, 95 and 96 of the General Regulations, as proposed by the Juridical Commission, in order to make possible the creation of the Con- figurations. The procedure followed for this exercise consisted of read- ing the proposals and then listening to the contributions made with re- spect to each proposal. However, after some consideration of number 94, and moving to number 95, the Capitulars decided to address first the issue of the model of Government that is desired. There followed a period of reflection on the form and characteristics of the General Council. The Capitulars reflected on a General Council with a group of Consultors similar to that which currently exists in the Congregation, where there is a named First Consultor. The question was raised as to whether each of the Consultors would represent one of the

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Configurations, and if that were the case and this proposal was agreed to, if there would be an extended Council. The Capitulars also reflected on the possibility of forming a General Council with a Superior General and Consultors, who in turn could be Coordinators but not major superiors. The question to the Capitulars then is: Is this model of an extended Council by its nature juridical or consultative? All this work was conducted in language groups. At the end of the afternoon the Capitulars observed a time of silence for discernment. Later on, the Capitulars gathered for prayer together.

19 September: A Day of Preliminary Voting The Chapter Members began the session with a prayer to the Holy Spirit singing “Give us a heart to love.” After this they went in the direction of taking a vote on the model of government at General level which is desired for the Congregation for this time and bearing in mind the work done by the groups the previous afternoon. The Chapter agreed and proceeded to vote on the following pro- posals, using the cards: Green for YES; Red for NO; Yellow for AB- STENTION. The proposals were as follows: 1. For the General Council, a General with a group of Consultors; 2. A General and four Consultors; 3. A General and six Consultors; 4. The creation of an extended Council within the dynamic of the General Council; 5. The scope of the extended Council to be consultative not juridical; 6. Representation on the extended Council by the Representatives of the distinct Configurations; 7. Members of this Council being the Coordinators of the Configura- tions. All this work was not an easy process since the Capitulars are not always able to communicate in the best way, especially because of our cultural and language differences. Nevertheless, the group advanced in each of the deliberations of this day with peace and joy.

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The group advanced to point eight of the voting and addressed the question of the number of Synods desired for the Congregation: one be- tween two general chapters, i.e. one General Synod three years after the General Chapter. Before voting on this point, the group of Capitulars confirmed that with regard to this new method of holding Synods it would be necessary for two General Chapters to ratify this proposal as it deals with a modification of the Constitutions. The group voted in the affirmative. Regarding the proposals of the entities in transition, proposal nine: the establishment of the province FID (Colombia) was addressed. The Capitulars approved the proposal formulated and approved by the Con- gress of Colombia: to create the province FID of Colombia, without this approval implying their being against the process of restructuring, nor their belonging to the Configuration SCOR set up by the provinces FAM, SANG and CORI, the vicariate RES-CORI and the vice province of Colombia (FID) according to the times arranged in previous assem- blies, so that in this way they can enter and participate with the same possibilities, responsibilities and maturity in the new province (SCOR) which can be created at another time during this Chapter. Proposal number ten approved the Vice-Province of the Caribbean PAC. In proposal eleven, the capitulars voted in favour of the Vice- Province of St. Thomas in India. Likewise proposal twelve approved a province, as yet without name, which arose from the union of the vicar- iates of Brazil, DOMIN, VICT, LIBER, in 2015. Proposal thirteen ap- proved the erection of a province in 2016, not yet named, from the union of the province CALV, Brazil, with its the mission of Mozambique, the province CONC, Argentina-Uruguay and the Regional Vicariate ISID, Brazil. Note was taken that each of these proposals, although approved will require the official approval of the General Chapter, the formulation of the corresponding decrees on the part of the Juridical Commission and the formal process for their establishment. The capitulars addressed again each of the proposals of the existing Configurations with the objective of approving the new juridical entities when one or various entities unite in one single entity, or when a number of them associate or unite to form a group of provinces animated by a coordinator or secretary. The dynamic of this time was to read the pro- posals from each group, to ask the questions for each case and to listen to Father Leonello CP, of the Juridical Commission.

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At the end of the evening, the capitulars maintained strict silence and afterwards gathered for prayer as they habitually do.

20 September: A Day of First Voting The Capitulars on this day met in the morning to celebrate the Eucha- rist of the Korean martyrs in the Basilica. Later, in the Chapter Room, they invoked the presence of the Holy Spirit. To begin their work, the Capitulars worked personally with a text in draft form containing the canonical clarification regarding the creation of new configurations, and the modification of norms 94, 95 and 96 of the General Regulations to make these new structures possible. The first part of the discussion dealt with the modification of the Gen- eral Regulations. The procedure consisted of reading each of these pro- posals, making clarifications when these were relevant, and finally vot- ing on these changes or modifications. However, voting on the modifi- cations of the texts would proceed when these were considered ready, so that these were the best possible texts. The Redaction Commission was asked to be attentive so that the texts would reflect everything that was expressed by the Capitulars, especially in the translation to the three official languages of the Chapter. At the end of the morning, the same process was followed with regard to the proposals for the creation of each of the Configurations, the texts of the proposals having been modified with the suggestions made the previous day in the Chapter room. Each of the formulations was read: CEB, CJC, SCOR, PASPAC, NESP, CPA. After reading, the necessary clarifications were made and when this was completed, it was left to the Redaction Commission to tidy the wording of each of these proposals. The reflection on the configuration of the Passionists in Africa (CPA) required more work in regard to the transition from the existing vicari- ates towards maturity, independence, and economic stability. This re- quired an extra meeting after the lunch break. It is for this reason the Chapter did not vote to approve the new Configurations, as the desire was to express a united approach. The afternoon was another opportunity for reflection and approval of the proposals on which the group had already worked. The first proposal adopted was that of the Configurations. One by one the Capitulars adopted the new Configurations, with the texts formulated with the in- clusion of the clarifications: CEB, CJC, SCOR, PASPAC, NESP, and CPA. The latter had already produced a proposal which was accepted by

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all. The Capitulars applauded at the end of this act which gave life to new juridical forms and vitality to our mission. After a break, the Capitulars considered it necessary to return to the work done the previous day, and it is for this reason that after reflection and discussion they again resumed their work for better basic under- standing of what had been approved about the model of General Gov- ernment desired. Sometimes the work of restarting the reflection could mean time wasted, but the group decided this time to be sure and firm at every step, to experience the joy of collegiality in what is desired. So it was decided to take the work done previously with regard to this topic as a time of enlightenment. At the end of the session, the Capitulars concentrated on number 147 of the Constitutions and worked to make viable a new form of Govern- ment at the heart of the General Council, integrating the new realities of the Configurations and the possibility of permitting the creation of an Extended Council with representatives from the Configurations. The Ca- pitulars approved the inclusion of this paragraph in number 147 of the Constitutions. This inclusion will remain only if the next General Chap- ter of the Congregation also approves this paragraph, so that the amend- ment can be raised as a petition to the Holy See. The above was achieved by the insertion of new norms in the General Regulations, so as to legalize the possibility of extended councils taking place when it is considered appropriate, at least once every year. At the end of the evening the Capitulars met for prayer in the Retreat House Chapel. They asked God for greater wisdom when they resume the work of the Chapter.

21 September: The Experience of the Consultors On this day the Capitulars began the day gathered in single language groups to celebrate the Eucharist in the different chapels in Sts John and Paul. On returning to the Chapter Room they invoked the presence of the Holy Spirit in a joyful and festive song. The Capitulars dedicated a good part of this time in the Chapter Room to dialogue and interchange with those who previously were General Consultors. They shared their different experiences, their fears, their learnings, the richness of the Congregation in the different cultures, and the richness of the diverse forms that Passionist life has acquired. At this time, all confirmed their love for the Congregation, although not now confined to a single style, but from the point of view of each of the

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brothers whom they had known, visited, animated. It was a propitious moment to identify the different services and functions of this role in the leadership team. They recounted, for example, the procedure followed, many times, for making collegial decisions, the method they used to search for unity and to confront the challenges and difficulties inherent in groups. In the work of the morning in the Chapter room, they reflected on the model of General Government they wish to form, for example the num- ber of Consultors, their areas and functions of service, their ability to represent the group, the coordination which the General Government needs to have with the Extended Council, already approved in yester- day’s sessions. On this day, Sister Christine, facilitator for the discernment during these first sessions of the General Chapter, took leave of the capitulars, offering her services and availability together with her prayers for the remaining work of the Chapter. In the afternoon the capitulars gathered to vote on all the proposals studied during the morning. They gave their approval for a group of six Consultors for the General Council and the celebration of one General Synod in each 6 year period. This session finished in the Chapter Room with a beautiful video of the new province created from the vicariates VICT, LIBER, DOMIN. At this time also, a letter addressed to the civil government of El Sal- vador was presented supporting Father Antonio Rodriguez CP who had received death threats because of his work and commitment. The capit- ulars signed this letter as a sign of solidarity. At the end of the afternoon the capitulars gathered for prayer.

22 September: Meeting with the Laity of the Passionist Family This has been a quiet day for the Capitulars: since they did not have morning sessions, they were able to have a longer period of rest. They only gathered for sessions in the afternoon, for a period of prayer and sharing with the laity of the Passionist Family. The following are the words that Fr. Ottaviano addressed to the laity who gathered in the Chapter Hall: "beyond our pastoral concern for the Church which motivates us to move forward with our collaborative ex- periences, it seems to me that the same Lord, through the Spirit that guides the Church, generates a deep desire to share the charism of our Congregation in so many faithful. It is no longer a mere desire that can

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be considered the fruit of passing enthusiasm or something merely sen- timental; rather it is a stable, persistent desire, that at times is not afraid to face trials and sufferings". Each of the laity present recalled that a name expresses identity, and that it comes from the heart of God; in this way, and on behalf of all lay groups of the Passionist family they recalled that they bear the title “Pas- sionist Family” with pride. And, by means of this name they are willing to make this their mission, to live and to proclaim what they want to live and announce through their daily lives. In addition to their testimony and their desire to be able to refer to themselves together with us as Passionist Family, they responded to some questions that were posed to them by the Capitulars. Following are some of the more significant points expressed by the Capitulars: Vocation is a gift that must be verified later through mission, and this verification has to do with fruits. Vocation is a gift and a mystery. When there are less religious companions, a lay person becomes a partner in mission. With him they can share bread and life; the bread of the word and the life that is the mission of the vocation that was re- ceived. When we get used to listening to Jesus, like Bartimaeus, the blind man on the road, we become acquainted with Jesus. Thus there is a re- lationship of belonging between the laity and the Passionist Family through hearing the richness of the Charism that is preached. Then it is this relationship of love that saves. A juridical proposal has been prepared to include the laity within the Regulations of the Congregation. If such a statement is not possible at this time, that decision does not prevent us from continuing to live the charism, since the laity present here and in all parts of the Passionist Family already feel that the Congregation is our family, even if only in a spiritual way, and this membership gives meaning to our lives. The commitment to those who are crucified is not something that you can plan; it is a response that requires a clear position. Vocational collaboration is not something that can be quantified; ra- ther it is God who offers the invitation through testimony, when there is a desire and a conviction to be faithful and from this fidelity we can respond to others. Afterward all the Chapter members met for prayer in the Chapel of the Retreat House and they prepared themselves to participate in a day of prayer and meeting with the Passionist Family at the Shrine of St. Gabriel. 279 46TH GENERAL CHAPTER

23 September: Pilgrimage to the Shrine of St. Gabriel Sunday, September 23, began the third week of the forty-sixth Gen- eral Chapter, and was marked by the pilgrimage to the Shrine of St. Ga- briel of the Sorrowful Virgin, in Isola del Gran Sasso, on the occasion of the Jubilee for the 150th anniversary of the death of the Saint. Fr. Natale [Panetta, PIET], the local Superior of the community at St. Gabriel’s, received the capitulars and was very attentive to their every need. After sharing a cup of coffee, we went to the new basilica to cel- ebrate the Eucharist at eleven in the morning, at which Fr. Ottaviano D'Egidio, Superior General, presided. The basilica was packed with faithful, including several groups of the Lay Passionist Movement the 'Friends of Jesus Crucified'. The chorus of young people of Tendopoli led the singing during the celebration. After the Eucharist, we divided into language groups, and had the opportunity to visit the places associated with St. Gabriel. During the meal we were informed that the “Sant'Egidio Association” had awarded a prize “for peace and dialogue between peoples” to Father Mario Bar- tolini [PIET], who works in Barranquita, the Mission of Yurimaguas (Peru).

24 September: Priorities For Mission On Monday, September 24, all the Chapter members met again in the Chapter Hall to start the third week of the Chapter, and to continue the second phase of the proposed work. First they met in different groups to discern the three aspects of life and mission as priorities for the work of the General Administration during the next six years. The outcome of this meeting listed the following issues as very im- portant among those to be addressed in the General Program for the next six years: x Passionist identity. x Community - Communion. x Evangelization - New Evangelization. x JPIC - the crucified. x Youth. x Means of Communication. x Formation - Spirituality. x Solidarity. x The Laity. x Dialog - ecumenism.

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This work was shared in the Aula, and then, in an atmosphere of si- lence that favors discernment, it became a topic for personal reflection. In the evening each of the linguistic groups gathered in the different chapels of the Generalate to celebrate the Eucharist, joyfully remember- ing the pastoral witness of St. Vincent Mary Strambi.

25 September: Day to Identify and Elaborate Priorities The day began for the Capitulars with a very important task. The Chapter met in mixed language groups and had the task of studying the list of ten words that were selected the previous day. Now they had to make a new list of six words, to then be formulated into six priorities, which will serve as the priorities for the next six years. This work of reducing the list does not mean eliminating some aspects of our life and mission; rather it is to give priority to some other very important aspects for us today. The second part of the work was to select the list of priorities for implementation in the general planning. In addition, the groups pre- sented each list in an ordered manner in order to evaluate it according to the priority that each one discerned. This work resulted in the list of priorities for the Congregation at this time: 1. Identity and giving witness to the charism. 2. JPIC 3. Evangelisation and New Evangelisation 4. Formation and Passionist spirituality 5. The Laity 6. Youth

Afterward the Capitulars gathered again in groups to work on each of these priorities according to the interests of the Chapter delegates, and thus give a sense of direction to the programming. The criteria used in this process were: x Create activities dealing with the topic. x Present the priorities to the Chapter members in the aula so they can listen to them, discern, and then vote on them. x Find a balance between the generic and the specific dimension of each activity to be performed. x Discern each priority within the context of each Configuration. x Think as a Congregation, rather than as individuals. x Express points in clear language rather than philosophically. x Prioritize the items on the list.

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In the afternoon the groups gathered together to work on a substantial body of material. Each one of them contained three action steps that could be implemented in the various plans of the Configurations. It was clarified that these actions are not yet approved definitively, because all of them must again be discussed by the Chapter, and they will have to be organized or re-elaborated into a text by the Redaction Committee. This work will keep some of the criteria that were already discussed and studied by the Chapter delegates in the working groups and in the Aula. Then the Chapter members discussed the text to fine tune it further. The group of Capitulars voiced the need to create a space to identify and discuss more about the qualities for leadership that the next Superior General will need to possess. There were many significant comments on this matter and therefore it was necessary to allocate time for this dia- logue. After evaluating the first fifteen days of the Chapter work, the Chapter delegates met for prayer in one of the chapels of our Generalate of Sts. John and Paul.

26 September: Retreat Day For Capitulars This day was different for the Chapter members; it was a day that was spent in a spirit of prayer and silence. The Chapter members gathered in the aula and aided by Fr. Robin Ryan, CP (PAUL) they addressed the issue of communion in the first Conference of the day (Cfr. Page 205) in the setting of the silence of the retreat. In the afternoon they meditated on the topics of solidarity and compassion. At the end of the afternoon, the Capitulars gathered to celebrate the Eucharist in the Basilica, in the chapel dedicated to St. Paul of the Cross.

27 September: ELECTIONS Today was a special day for the Chapter members and for the Con- gregation because a new Superior General was chosen so that, in the spirit of St. Paul of the Cross, the life of the Passionist family might be sustained. The Chapter members gathered in the Aula and invoked the presence of the Holy Spirit. After listening to the explanation of the process of election of the new Superior General, the Aula doors were closed and the Capitulars deliberated and made their choice. The news of the elec- tion of the Superior General, who will serve for the next six years, was a cause of great joy for the entire Congregation.

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The official communiqué reads as follows: Today the 46th General Chapter of the Congregation of the Passion of Jesus Christ has elected Father Joachim Rego, CP as Superior Gen- eral, who until now held the office of Provincial Superior of the Province of the Holy Spirit, Australia. Father Joachim was born in Yangon (Ran- goon), Myanmar on 16 August, 1954. He was professed on 17 January, 1976 and ordained to the priesthood on 28 November 1981. We ask for your prayers that he may be inspired by the Holy Spirit for the fulfillment of this task which has been entrusted to him. We also pray that the worldwide Passionist Family may find in his election rea- son to continue united in the love of Christ, as revealed in the Cross. After everyone fraternally greeted the new Superior General, the Chapter delegates and all the religious present in the Generalate of Sts. John and Paul went to the Basilica, to the chapel of St. Paul of the Cross, where they sang the “Te deum” - the traditional custom of thanksgiving of our Congregation.

28 September: ELECTION OF THE CONSULTORS Today the Capitulars met in the aula with Fr. Joachim Rego, Superior General. He suggested some possibilities for today’s work including some changes. Therefore they needed to deliberate in this matter and make some changes to the agenda according the Manual of Procedure. After they considered all the various possibilities, the Capitulars agreed to make a change in the agenda and anticipate by one day the election of the General Consultors. Before beginning this work they asked Fr. General what kind of gov- ernment and what kind of religious he wanted to compose this group of his Consultors. Fr. Joachim expressed his desire not to form a council according to his ideas and therefore he did not offer a list of possible names, since Jesus had already prepared a list of the qualities needed for these religious when he called them to the Congregation. Therefore, he preferred that Jesus do the work of selecting the Council. He mentioned some desirable qualities for the leadership team: that it be a group of brothers that are aware of present realities; a group that was sincerely dedicated, with strong human qualities so that they could understand everyone, sympathize with everyone, and be in harmony with all. He also wanted persons with good pastoral skills. He was also looking for persons who were capable of working as a team, even though at times they would have their differences. He needed

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persons who were creative in their ideas since the work of a Consultor included them being able to speak to others. He was also searching for persons who were not interested in winning or losing, since the work of a Consultor was not about them; rather they would be concerned about the well being of their brothers in the Congregation. He wanted reli- gious with an open mind who were not interested in the needs of their province or a particular concern, instead they would be concerned about the well being of everyone. They should be willing to work in the area of formation, as was indicated by the Chapter, and also be concerned about the laity and each of the priorities chosen by the Chapter. Fr. Joachim is aware that the wisdom of the Council does not reside in only one person; rather they all share the gift of wisdom. He also asked that the group of Consultors be representative of the entire Con- gregation. The two afternoon sessions were dedicated to the election of the Con- sultors. After the invocation to the Holy Spirit, and reviewing a list of the possible candidates for this service, they proceeded to the voting. The following religious were elected for the ministry of Consultor: Denis Travers, Antonio Munduate, Michael Ogweno, Augusto Canali, Giuseppe Adobati and Sabinus Lohin. After electing this group of reli- gious, the Capitulars greeted them, and finally they agreed to elect which among them would be the First Consultor on Saturday, September 29, 2012.

29 September: First Consultor And Proposals The Capitulars gathered in the aula and began with the customary prayer. Then they started a morning of hard work. From the group of Consultors elected yesterday they chose one of them to be the First Con- sultor. They chose Fr. Augusto Canali. Then Fr. Joachim Rego, Superior General, and the Group of Consultors, Augusto Canali, Antonio Mund- uate, Denis Travers, Giuseppe Adobati, Michael Ogweno and Sabinus Lohin posed for the official photo of the Council. Today the Chapter delegates studied two proposals to the 46th Gen- eral Chapter. The first dealt with finances. It addressed the need for a mechanism and regulation that facilitates the protection of the funds of the Congregation. This proposal was generally very well accepted by all the Chapter members, and after many clarifications they agreed to im- prove the text of the proposal with certain annotations made so that it can be presented again to the Chapter for approval.

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The second proposal was prepared by the General Chapter Commis- sion for Juridical matters and on behalf of the past General Synod of the Congregation. There was a desire to include reference to the laity in the particular law of the Congregation. This proposal was also discussed and generally accepted by all. However, as with the previous proposal, there was a need to rework the text with some annotations and therefore its adoption was postponed. At the end of the sessions of this day the Chapter delegates had a rest period, before again beginning those activities envisaged by the agenda and the proposals to the Chapter for next week.

1 October: Approved Proposals And Recommendations After a day of rest the Capitulars returned today to the Aula to begin the last week of Chapter work. During the prayer, in which the Capitu- lars prayed for conversion, Father General blessed each of them with holy water. This week’s work returned to the point of the proposals. First the Chapter delegates heard a synthesis of the work done so far. Second they approved a Committee to review the proposals concerning the admin- istration of finances. Third, they addressed the proposal for the inclusion of the laity in the General Regulations and approved the final revision that was presented. Then the Capitulars addressed the proposals, recommendations and suggestions presented to the Chapter. The first suggestion concerned the separation of the vicariates from the mother province. The Chapter del- egates did not approve the submitted text and sent it to the Redaction Commission asking that it be reformulated as a recommendation to the General Council. Among the proposals that followed were: Justice, peace and the in- tegrity of creation (JPIC); the role of the Brothers in the Congregation; the composition of rules for participation in the General Chapters and General Synods; and the production and editing of texts concerning the theology of the Passion. The finance proposal was given to a special Commission of Capitu- lars so that it could be reworked. Several proposals for formation were postponed for another session. At the conclusion of the day’s work, the Capitulars gathered for prayer prior to the evening meal.

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2 October: Office for Formation and Work in Groups Again the Capitulars gathered in the Aula to address the priorities for the Life and Mission of the Congregation for the next six-year period. Before starting the work they studied proposal No. 16: the creation of a permanent Office dedicated to formation. This proposal was approved. Then the Chapter delegates asked the Council to give this Office the necessary means to optimally perform its work. The second area of work for today focused on the formation of small groups of Capitulars to address the project of Passionist Life and Mis- sion for the next six years with the priorities and actions proposed during the previous days: 1) Identity and charism; 2) JPIC; 3) Evangelization - New Evangelization; 4) Formation in Passionist spirituality; 5) Partici- pation of the laity in our charism; and 6) Youth. All the work of this day was devoted to the priorities and done within groups. A methodology was proposed. First, there was group discussion and listening on different aspects of mission. This exercise allowed the Chapter delegates to remain focused and to better capture the spirit of the Chapter. Second, in a smaller group selected previously by the work- ing groups, they worked on drafting a text and pre-approving it before submitting it to the Capitulars in the Aula. In this way they tried to re- flect the spirit of the group and the proposed action steps. This methodology not only helped each of the six working groups to remain focused and to better capture the spirit of the Chapter, but also to present it later to the whole Congregation in a final document.

3 October: Meeting With The Pope Today after celebrating the Eucharist in groups by Configuration, the Capitulars went to the Vatican to meet with Pope Benedict XVI. They attended the General Audience where they listened to and participated in the catechesis that the Pope preaches to the faithful every Wednesday. On this day the Holy Father continued his catechesis about prayer. In the greeting that he addressed to all the pilgrims who were gathered in St. Peter’s Square, the Holy Father acknowledged the presence of the group of Chapter members who were seated on the right side of the Square. Then Father Joachim, Superior General, personally greeted the Holy Father and received his blessing. Later in the Aula the Capitulars dealt with various texts that were prepared and pre-approved by each work group, and in accordance with each of the chosen priorities:

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1. Charismatic Testimony of the Passionist Community. 2. In joyful hope we make our own Christ’s Passion for the cru- cified and for the earth. 3. Evangelization, New Evangelization. 4. Formation in Passionist spirituality. 5. Participation of lay men and women in the Passionist charism, life and mission. 6. Passionists and youth together in mission. The Chapter made further clarifications and then approved each of the proposed texts for eventual incorporation into the life of the Congre- gation.

4 October: Meeting of the Configurations with the General Council. Today the Capitulars met by Configurations with Fr. General and his Council. In the afternoon they celebrated the Eucharist in the Basilica of Saints John and Paul in the chapel of St. Paul of the Cross. There they made the following proclamations: the new Province of Santa Fe (FID), in Colombia; the new Province of Brazil of the union of the vicariates: Dominic Barberi (DOMIN), Jesus Christ Liberator (LIBER), and Our Lady of Victory (VICT); the new Vice-province our Lady Queen of Peace (PAC), in Puerto Rico and the Dominican Republic; and the Vice- province of Saint Thomas (THOM), in India.

5 October: Budget And Proposals The next day, October 5th, the Chapter delegates returned to the Aula to continue the work scheduled for this day. They listened to the presen- tation of the General Budget by the General Econome for the years 2013, 2014 and 2015, until the next General Synod of the Congregation and taking into account the changes made to the structure of government. The Chapter also discussed some proposals which they had not pre- viously reviewed: - Proposal of the Finance Commission created by the Chapter for the study of this area. The Chapter delegates approved this pro- posal and therefore it is a decree of the Chapter. - Recommendation for the separation of vicariates from their mother provinces.

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- Passionists and Youth, together in life and mission. This point will be integrated into the international programming.

The Chapter delegates viewed a presentation that recounted the foun- dation in Peru. In May 2013 we will celebrate 100 years of Passionist presence in that country. There was also information about participation in WYD 2013 in Bra- zil, together with two other events: the meeting of young Passionists with the General Curia and the meeting of young lay Passionists. The General Secretariat made a presentation concerning the WEB page and various communication and internet tools. They also studied a proposal concerning finances which however they requested to be postponed until the next day in order to better pre- pare a text that could be discussed. The Procurator General, Fr. Floriano De Fabiis, presented a manual and a synthesis of his work to facilitate some of the processes that the Congregation needs to present to the Holy See. Also on this day the Chapter delegates gave a vote of confidence to the Superior General and his Council to finish the Chapter texts and pre- pare versions in the various languages. Some of the Capitulars took leave of the Chapter.

6 October: Evaluations This was the last day of work in the Aula of our General Chapter. The Capitulars gathered in the Aula and thanked God for his help and the presence of his Spirit during these days. They recalled the memory of Blessed Isidore De Loor. They discussed the modification of the proposal to give 2% of income to the Solidarity Fund. They also reviewed all proposals of the 45th Gen- eral Chapter in order to ratify some that were still considered to be cur- rent and valid for the Congregation today. These were subsequently ap- proved. After this the Chapter delegates conducted an evaluation of the Gen- eral Chapter. First they had personal time in silence and then they had the opportunity to write their observations. Finally, they shared their re- flections, pro and con, concerning the Chapter. The dialogue was very profound and, in particular, hopeful. Many of the Capitulars stated that it was a time of renewal and continuity for all.

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At the end of the session they thanked each of the Consultors and the Superior General of the previous general administration: Frs. Denis, Clemente, Luis Alberto, Luigi and Fr. Ottaviano. All the Chapter mem- bers applauded their service and witness.

7 October: Closing Eucharist Today, during the closing Eucharist of the Chapter, the delegates agreed to proclaim two new provinces: the Configuration of Eugene Bossilkov (CEB) and the Configuration of the Sacred Heart (SCOR).

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REPORT OF THE PROCURATOR GENERAL, Fr. Floriano De Fabiis, C.P.

THE CONGREGATION AND THE HOLY SEE

1. The figure of the General Procurator It is the duty of the General Procurator – under the mandate of the Su- perior General – to deal with the Holy See regarding affairs of our Congre- gation, particularly with the Congregation for Institutes of Consecrated Life and Societies of Apostolic life, the Congregation for the Clergy and, since two years ago, the Congregation for the Doctrine of the Faith. Whilst the Code of Canon Law makes no specific reference to the Gen- eral Procurator of a religious institute, (there's only a reference to the proc- urators in cases of administrative recourse, matrimony and various other cases) our own Constitutions establish that the General Procurator is an ex officio member of a General Chapter (C. #129); he is appointed by the Superior General with the consent of his Council (C #138) and, together with the Superior General and his Council he elects a substitute for a Gen- eral Consultor who has left his office (C #139). The General Regulations place the Procurator first among the general collaborators who assist the Superior General and his Council (cf GR #81).1 At General Council meetings when at least three members of the General Council must be present in order to constitute a quorum necessary for the Acts of the Council, the General Procurator will be called upon as substitute for a missing Consultor (cf GR #83). Members of the General Council and the General Procurator take prec- edence over everyone else. They and the other officials of the General Cu- ria are immediately subject to the Superior General in everything that con- cerns their office (cf GR #85). The General Procurator deals with the Holy See on affairs of the Con- gregation. As a matter of course he is called to meetings of the Council.

1 The General Curia comprises the Superior General, the General Consultors, the General Procurator, the General Secretary, the General "Econome" (Treasurer), the General Secretary for Missions and the General Postulator. (RG 81) 291 46TH GENERAL CHAPTER

Unless he himself is a General Consultor he has no deliberative vote except in matters foreseen by law (cf GR #88). In the annual Pontifical Directory, under the heading of various religious Orders, Congregations, Secular Institutes and Apostolic Life Societies, only the names of their respective Abbot or Superior General and their Gen- eral Procurator figure.

2. Activities The main duty of the General Procurator is to prepare the pertinent doc- umentation of the various cases which require the intervention of the Ap- ostolic See, present it to the appropriate Vatican Congregation and then withdraw the corresponding rescript and post it to the interested party. From time to time he must respond to letters sent by the Apostolic See and provide any required information concerning our Congregation or one of our members. At present the above documentation refers almost exclusively to indi- vidual persons, to financial matters and any revisions to our proper lit- urgy. Very rarely there may be a general matter at issue, such as the ap- proval of modifications to our Constitutions. The most frequent petitions2 apart from those emanating from individual religious and Provincial Superiors, have to do with the dispensation from perpetual vows, from priestly celibacy, incardination, a renewal of an indult of exclaustration conceded by the Superior General and the postulation of a Brother to be appointed as a local Superior. Financial matters for the most part are restricted to authorizations to sell real estate and taking out a loan for a sum which goes beyond the financial competence of the General Council.

3. Mode of procedure The principal document in each case is a petition from the interested party or, in cases of financial matters or an appointment, the Provincial Su- perior. The letter of petition, always addressed to the holy Father, should clearly set out the objective and the motivations behind the request, and be backed-

2 Petitions to obtain dispensations or faculties from the Holy See or the Superior General, unless otherwise prescribed by common law, must be sent to the Superior General or the Gen- eral Procurator by the Provincial Superior or on his orders under his signature. (RG 3) 292 APPENDIX - Report of the Procurator General

up by the required or useful documents so as to allow the competent au- thority to come to a decision based on merit. In so far as possible original documents should be sent and, should a document be difficult to read, a typed transcription should be included. Every personal request from a religious should be accompanied by the opinion of his Provincial Superior and, should this be required by either universal or proper law, the opinion of his Council (with the date of the meeting and the result of the vote.) Every petition must first be heard by the General Council which must then express its opinion regarding the merits of the same. When the documentation (the dossier) is completed, the General Procu- rator will write-up a summary of the facts and a presentation of the case, with the motivations and the opinions of the intermediate authorities, make photocopies of all the documentation for the general archives and assemble a folder to take to the Vatican. When he withdraws the rescript he must pay the bill and register the expense which must be covered by the respective Province.

3.1 – Dispensation from obligations inherent to the ordained priesthood Causes for dispensation from celibacy are, since 2006, handled by the Congregation for the Clergy. * Normally the Congregation for the Clergy does not present to the Pope causes related to members of the clergy who are under 40 years old, unless there were some exceptional circumstance which should be exam- ined by a special 5-member Commission, especially were there to exist the danger of grave scandal or when it were possible to prove the existence of exceptional motives prior to . * Finally, in cases involving a priest of whatever age who has entered into civil marriage which can be rectified and who is in danger of death, the competent Superior should lose no time in advising the General Curia, by fax if necessary, requesting a dispensation, when possible signed by the priest himself and accompanied by the aforementioned Superior's approval. In such a case as this, the normal process of information is not necessary, and the Cardinal Prefect can proceed directly to grant the dispensation in the name of the holy Father.

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3.2 – When a Deacon seeks to leave the clerical state and dispensation from his vow of celibacy. In accordance with present-day practice, dispensation for a Deacon from the clerical state and from all the obligations inherent to the same can only be granted for grave reasons upon spontaneous request from the deacon himself. The following documents, the original plus a photocopy, must be enclosed. : - A petition from the deacon himself addressed to the holy Father in which he explicitly requests the grace and gives a brief account of the reasons which led him to make the request. - A curriculum vitae of the petitioner which patently shows the gravity and development of the events leading to the crisis and showing his own responsibility and that of others. - The opinion of the deacon's Major Superior regarding the veracity of the facts and the convenience or otherwise of his reduction to the lay state and the concession of the dispensations. - Any supporting witnesses or deposition on the part of superiors, educators, confrères or relatives. - Documents from the archives related to the deacon's formation period and the secret ballots before he was admitted to perpetual vows and the order of diaconate. To reduce to the lay state a deacon who refuses to spontaneously re- quest this, a full judicial process is required as mentioned in Can. 1342 #2 which requires not only the deacon's unfitness, but also a crime committed by him, for which the CIC establishes a reduction to the lay state.

3.3 – An Indult to leave the Institute Canon Law uses this expression both for religious who request a dis- pensation from perpetual vows and for priests who wish to be incardinated in a diocese. The procedure is simple and quite fast. We Passionists have a privilege3 by which we can dispense from perpetual vows without recurring to the Holy See.

3 If a religious with perpetual vows, for a just and reasonable cause, asks to be dis- missed from the Institute, the Superior General may, with the favorable vote of his Coun- cil, the opinion of the said religious' Provincial Superior and the Rector of the house where he pronounced his perpetual vows, concede his dismissal from the Institute and dispense him from his vows. (Bull "Supremi Apostolatus, #8). 294 APPENDIX - Report of the Procurator General

* For a non-ordained religious the following documentation is required: a) A request from the interested party addressed to the Superior Gen- eral, containing his personal data, a brief curriculum vitae and the reasons for his decision, which must be "extremely grave and well-considered be- fore the Lord." (Can. # 691). b) The opinion of the competent Major Superior and his Council.

* For a clerical religious (deacon or priest) a bishop willing to either immediately incardinate the religious or at least receive him conditionally into his diocese, as disattached clerics are not allowed. In this case, apart from the aforementioned documents, it will be nec- essary to get the written opinion of the local bishop (original document) indicating clearly that he intends to incardinate the interested person "pure et simpliciter" or at least "ad experimentum." If the incardination takes place right away the Superior General with his Council concedes the "extra claustra" using our Privilege (Supremi Apostolatus #8); the religious leaves the Congregation the same day as his definitive incardination. Were the incardination ad experimentum the approval of the Holy See would be required. The religious becomes fully incardinated when the bishop so decides, or ipso iure were five years to go by without the bishop having rejected him. For the duration of the trial period the religious re- mains a member of the Congregation with permission for exclaustration, and he returns to the Congregation should the bishop who received him ad experimentum decide not to keep him on.

3.4 – Extending an indult of exclaustration The Superior General can concede an indult of exclaustration to a re- ligious with perpetual vows for a maximum period of three years. Prolong- ing this indult for a further period is reserved to the Holy See. What is needed for this is: a well-motivated petition (for a grave reason) by the in- terested party, the opinion of his Major Superior and, if the excloistered religious were a cleric, the written consent of the bishop of the diocese in which he is residing. permitting him to exercise pastoral ministry within the confines of his diocese.

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3.5 – The postulation of a Brother to be appointed a local Superior The petition is addressed to the Pope by the Provincial Superior and should contain the following items: a brief curriculum vitae of the Brother in question, the opinion of the local community (result of the vote) and of the Provincial Council, the composition of the local community in question and the reason for wanting to appoint a religious who is not a priest. The request must be forwarded to the Holy See after its approval by the Superior General and his Council.

3.6 – Financial permissions More or less every four years the Holy See updates the financial know- how for diocesan and religious Ordinaries regarding the extraordinary ad- ministration of their patrimony. Thus a ceiling is established for the sale of real estate or assuming debt, beyond which a diocese or religious Con- gregation must obtain the nulla osta (declaration of no impediments) from the Holy See. Requirements to this end: 1. A request from the Provincial Superior showing the reasons and supplying other information regarding the financial transaction. 2. The opinion (casting votes) of the Financial Commission and the Provincial Council. 3. A detailed description of the property to be alienated, if a sale is involved. 4. The estimated real value of the property to be sold, drawn-up by one or more professional experts. 5. In the case of a bank loan, a description of how it is to be paid off. In all these cases the decision of the Superior General and his Council must bear in mind the opinion of the General Treasurer (Economo Generale.) For a rescript related to the sale of a house or plot of land the Holy See requires a payment of 0.07% of the value of the sale.

______"C " stands for our Passionist Constitutions. "GR" stands for our General Regulations.

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C. 129 – The General Chapter meets every six years. Its ex officio members are: the Su- perior General, who will also preside at the Chapter, previous Superior Generals, the Gen- eral Consultors, the General Procurator, the General Secretary, the General Secretary of the Missions, the General "Econome," Provincial and Vice-Provincial Superiors. C. 138 – The Superior General with the consent of his Council will appoint the General Procurator, the General Secretary, the General "Econome," the General Secretary for the Missions and the General Postulator. C. 139 – If a General Consultor leaves office, his place will be filled until the next General Chapter by another religious elected by the Superior General, the General Consultors and the General Procurator acting collegially. GR 3 – Petitions to obtain dispensations or faculties from the Holy See or the Superior General, unless otherwise prescribed by common law, must be sent to the Superior Gen- eral or the General Procurator by the Provincial Superior or a delegate on his orders and under his signature. GR 81 – The General Curia comprises the Superior General, the General Consultors, the General Procurator, the General Secretary, the General "Econome" (Treasurer), the Gen- eral Secretary for Missions and the General Postulator. RG 83 – In accordance with #140 of the Constitutions, at least three members of the Gen- eral Council must be present to form a quorum necessary for the acts of the General Coun- cil. In cases of necessity, as long as at least one member of the General Council is present, the following may supply the vacant places in this order: the General Procurator, the Gen- eral Secretary, and the General "Econome." RG 86 – The members of the General Council and the General Procurator have precedence over all. They and the other officials of the General Curia are immediately subject to the Superior General in everything that concerns their office. As regards community life, the Superior General may decide whether they are subject to his delegate or to the Superior of the General house.

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REPORT OF THE POSTULATOR GENERAL ON THE STATUS OF THE CAUSES FOR CANONIZATION IN PROCESS BY THE PASSIONIST GENERAL POSTULATION

Fr. Giovanni Zubiani, Postulator General

Thanks to the work done by my predecessors and the work of various other religious who, according to their competencies, have contributed to the on- going progress of the Causes, at the conclusion of this six-year period, the general “status causarum” is as follows.

The following are listed in the Congregation of the Passion:

SAINTS ƒ St. Paul of the Cross, Founder, canonized 29 June 1867. ƒ St. Gabriel of the Sorrowful Mother, canonized 13 May 1920. ƒ St. Gemma Galgani, canonized 2 May 1940. ƒ St. Vincent Maria Strambi, canonized 11 June 1950. ƒ St. Maria Goretti, canonized 24 June 1950. ƒ St. Inocencio Canoura Arnau, canonized 21 November 1999 mark- ing the final canonization of the second millennium. ƒ St. Charles Houben (of Mt. Argus), canonized on 3 June 2007.

BEATI o Bl. Domenic Barberi, beatified 27 October 1962. o Bl. Isidore De Loor, beatified 30 September 1984. o Bl. Pio Campidelli, beatified 17 November 1985. o Bl. Bernard M. Silvestrelli, beatified 16 October 1988. o Blesseds Nicéforo Díez Tejerina and XXVI Companions Martyrs of Daimiel, beatified 1 October 1989. o Bl. Lorenzo Salvi, beatified 1 October 1989. o Bl. Grimoaldo Santamaria, beatified 29 January 1995. o Bl. Bishop Eugene Bossilkov, beatified 15 March 1998.

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VENERABLES ™ Giovanni Battista Danei, declared venerable 7 August 1940. ™ Galileo Nicolini, declared venerable 27 November 1981. ™ Giovanni Bruni, declared venerable 9 June 1983. ™ Nazareno Santolini, declared venerable 7 September 1989. ™ Giacomo Gianiel, declared venerable 21 December 1989. ™ Gerardo Sagarduy, declared venerable 21 December 1991. ™ Fortunato De Gruttis, declared venerable 11 July 1992. ™ Giuseppe Pesci, declared venerable 6 July 1993. ™ Norberto Cassinelli, declared venerable 15 December 1994. ™ Germano Ruoppolo, declared venerable 11 July 1995. ™ Egidio Malacarne, declared venerable 26 March 1999. ™ Francisco Gondra (Patxi), declared venerable 15 March 2008.

SERVANTS OF GOD ¾ Faggiano, Eugenio: the draft of the has been submitted. ¾ Fontanarosa, Generoso: the Positio being reviewed by the Cardinals for status of Venerable. ¾ Kryszkiewicz, Bernard: the Positio is being printed. ¾ Spencer, Ignatius: the diocesan Process has been concluded and the Positio is in progress. ¾ Arrieta, Benito: the diocesan Process in progress. ¾ Elorza Legaristi Martin Fulgencio: the elaboration of the Positio is in process. ¾ Foley, Theodore: the diocesan Process is in progress.

CAUSES OVERSEEN BY THE INSTITUTES OF THE PASSIONIST FAMILY

VENERABLES - Mother Crocifissa Costantini, Foundress of the Passionist Nuns, de- clared venerable 17 December 1982. - Antonietta Farani, of the Passionist Sisters of St. Paul of the Cross, declared venerable 13 June 1992. - Lucia Mangano, Orsolina, declared venerable 1 July 1994. - Dolores Medina Zepeda, Foundress of the Mexican Passionist Sis- ters, declared venerable 3 July 1998. - Giannini, Gemma Eufemia, Foundress of the Sisters of St. Gemma, declared Venerable on 15 March 2008.

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SERVANTS OF GOD - Bastistelli, Stanislao, Passionist Bishop of Teramo, the draft of the Positio has been submitted. - Boidi, Sister Leonarda, Passionist of Ovada, the Positio has been printed. - Frescobaldi, Maria Maddalena, Foundress of the Passionist Sisters of St. Paul of the Cross, the diocesan Process has been initiated. - Marcucci, Maddalena, Foundress of the Passionist Nuns in Spain, awaiting the decision of the Cardinals for declaration of Venerable. - Prout, Elisabeth, of the Sisters of the Cross and Passion in England, the Positio is in progress. - Tasca, Elisabetta, laywoman and mother of one of our religious, await- ing the decision of the Cardinals for the declaration of Venerable. - Luciani, Addolorata, Passionist Nun of Ripatransone, the Positio is being printed. - Van den Putte, Martha, of the Passionist Sisters of St. Paul of the Cross, in Belgium, the diocesan process “super virtutibus” is in pro- gress. - Tarantino, Carmelina, of the Passionist Sisters of St. Paul of the Cross in Canada, the diocesan process “super virtutibus” in process.

EXTERNAL CAUSES In addition to the Causes of the Congregation and of Institutes that share our spirituality, there are some external Causes assumed by me and by my predecessors listed with various titles. o Bl. Elisabetta Renzi, beatified 18 June 1989. o Bl. Baouardy, Maria di Gesù Crocifisso, Carmelite Nun, initiation of the Process “super miro”. o Bl. Mastena, Maria Pia , Beatified 13 November 2005. o Venerable Palmarola, Teresa Gallifa o Venerable Potter, Mary o Venerable Ranixe, Maria Leonarda o Venerable Gualandi, Giuseppe o Ven. Morgera, Giuseppe. o The Servant of God Mezzini, Orsola awaiting the decision of the Cardinals for declaration of Venerable. o The Servant of God Osti, Tarsilla, declared Venerable 15 March 2008. o Camera Teresa, Foundress of the Daughters of Our Lady of Sorrows of Ovada, Positio being printed. o Grittani don Ambrogio, diocesan priest, draft of the Positio has been submitted. o Orsini Doria Pamphili Teresa, Laywoman, Princess and mother, Positio in process.

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The following is a summary of the progress that has taken place in various causes during the past six years: „ The Canonization of Charles Houben. „ Declaration of Venerable for: Fr. Francisco Gondra, Mother Gemma Eufemia Giannini e Tarsilla Osti. „ Approbation by theologians in the process of declaration of Vener- able: Fr. Generoso Fontanarosa, Elisabetta Tasca, Mother Madda- lena Marcucci and Mother Orsola Mezzini. „ The definitive printing of the Positio of: Fr. Bernard Kryszkiewicz, Mother Leonarda Boidi and Sr. Addolorata Luciani. „ Consignment to the Congregation for Saints of the draft of the Po- sitio of: Bishop Eugenio R. Faggiano, Bishop Stanislao Battistelli, Mother Teresa Camera, Fr. Ambrogio Grittani. „ Work in progress on the Positio of: Mother Elisabeth Prout, Prin- cess Teresa Orsini Doria Pamphili, Fr. Ignatius Spencer, Bishop Martin Elorza and Marchesa Maddalena Frescobaldi-Capponi. „ The on-going diocesan process “super virtutibus” of: Fr. Theodore Foley, Sr. Carmelina Tarantino and Mother Martha Van del Putte. „ The diocesan process “super miro” of: Bl. Maria di Gesù Crocifisso Baouardy, known as the “Little Arab”.

As I conclude this summary report, I wish to thank the Superior General for the trust that he has placed in me, and I also thank all my con- freres who have also worked and continue to work for the benefit of the various causes, particularly those that represent the Postulation and the Congregation in the preparation of the various Causes.

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JURIDICAL ISSUES With his letter of 19 December, 2011, Rev. Fr. Ottaviano D’Egidio, Supe- rior General, appointed the Study Group for Juridical Issues in preparation for the General Chapter of 2012. The Study Group comprised Frs. Leonello Leidi (president), Serafin Sanchez Perez and Vital Otshudialokoka. We present the results of this work at their request.

QUESTION 1 CONCERNING THE CONFIGURATIONS. Changes in nn. 94-96 of the General Regulations

Preamble The goal of the proposal is to formally introduce the Configurations ap- proved by the Synod of 2008 into our particular law and to regulate their function, in accordance with the final Decree of the Synod of 2010, which was issued with the status of a temporary norm by the Superior General with the consent of his Council. The Configurations are not juridical divisions of the Congregation in the sense of art. 103 of the Constitutions. They are principally for connecting, organizing and coordinating common activities. They are different from Regional Conferences, however by the fact that they have executive power in the three areas of Solidarity of Personnel, Formation and Finance, under specific conditions. The conditions under which these powers can be exer- cised are given in the Decree of the Synod of 2010, supplemented by the clarification that the decisions which are not made by unanimous vote of the executive Committee must be confirmed by the Superior General with the consent of his Council. As the introduction of the juridical concept of the Configurations does not change the constitutional structure of the Congregation, which remains as described in art. 103: “The Congregation consists juridically of provinces, vice-provinces, regional vicariates and local communities, in accordance with common law and the relevant particular law”, the text of the Consti- tutions does not have to be changed or touched in any way. The Configurations take the place of the Regional Conferences, which will be abolished. Thus it will be sufficient to substitute the old nn. 94-96 of the General Regulations with some norms of a general character which de- scribe the nature, purpose and functioning of the Configurations. Because of its specific characteristics, however, every Configuration will have its own particular Regulations.

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PROPOSED TEXT Art. 94: To achieve Solidarity in the three areas of Personnel, Formation and Finance, the Configurations are formed as aggregations of several au- tonomous juridical entities (provinces, vice-provinces and vicariates) or even as single juridical entities with different internal structures (provinces with regions). The Configurations are principally organized to promote di- alogue and cooperation between the different parts of the Congregation, and to foster initiatives and common action for the life and mission of the Congregation. Each province, vice-province and vicariate is called to be- come part of a Configuration.

Art. 95: It belongs to the Superior General with the consent of his Council, (after consulting the enlarged Council), at the request of the provinces, vice-provinces and vicariates involved, to establish, modify or suppress a Configuration. Likewise it belongs to the Superior General with the consent of his Council, (after consulting the enlarged Council), to permit a prov- ince, vice-province or region which requests this, with reasons, to change its Configuration.

Art. 96: 1. The Configurations composed of more than one juridical entity are governed by particular Statutes, approved by the Superior General with the consent of his Council, keeping in mind the following: a) The Configurations composed of several entities act in accord- ance with the Statutes through an Executive Council composed of the Major Superiors of the constituent entities. b) The Executive Council will see to the choice of a President1 with responsibility for animation, coordination of common action and connection with the other Configurations and with the General Council. The President is responsible to implement the decisions taken. The method of appointment of the President and the length of his mandate are determined in the particular Statutes. c) To achieve Solidarity in Formation, Personnel and Finance, the Ma- jor Superiors belonging to the Executive Council have the juridic capacity to take decisions with the consent of all, or even of a ma- jority of the votes. In this latter case the decisions which do not re- ceive a unanimous vote in the Executive Council must be confirmed by the Superior General with the consent of his Council.

1 If the suggestion of the enlarged Council is not approved, the President could be the General Consultor of the zone. 304 APPENDIX - Juridical Issues

2. In the Configurations consisting of a single entity the Executive Coun- cil consists of the Major Superior/President and the Superiors/Coun- cillors of the Region.

QUESTION II SUGGESTIONS FOR THE SEPARATION OF THE VICARIATES FROM THE MOTHER PROVINCES.

Preamble Our particular law defines the regional vicariate as “the union of several members with the same superior who governs with ordinary vicarious ju- risdiction.” Then it distinguishes between the general and provincial vicar- iates “according to whether they depend on the Superior General or the Provincial Superior” (Constitutions art. 103). Vicariates, like vice-provinces, form part of the category of those organs which are equivalent to a province, mentioned in can. 620 of the code of canon law. Usually they are considered as the first stage of the formation of a future province in a definite territory. They normally depend on the Mother province. The vicarial Statutes determine the degree of this depend- ence and the elements of autonomy, according to institutional maturity in the areas of governance, formation and finance. Concerning this last element, namely the financial capacity, the question can be resolved through suitable written sponsorship agreements, as de- cided by a special trilateral Commission between the mother province, the vicariate and the Generalate. This preamble allows us to approach the question of the separation of vi- cariates from the mother provinces in the context of the new system of Configurations. With the erection of the Configurations, in fact, a situation occurs in which many provincial vicariates find themselves becoming part of a Configuration different from that of the mother province.

Suggestions Possible juridical solutions identified by the Study Group include the fol- lowing: a) Provincial vicariates with sufficient institutional and structural ma- turity would become vice-provinces (sufficient number of members (30 - 40), capacity for leadership and formation, economic self-suffi- ciency, etc.). With the status of a vice-Province, in accordance with the Constitutions, the Superior who governs it does so with vicarious

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jurisdiction in the name of the Superior General, it depends on the Su- perior General and for practical purposes is “equivalent” to a province. b) Provincial vicariates differing in juridical dependence but belonging to the same Configuration, which do not yet have the conditions suffi- cient to become vice-provinces, could unite together to create a new vice-province or province. c) A provincial vicariate might merge or unite juridically with one of the already existing provinces or vice-provinces of the same Configura- tion. d) In cases where solutions b) or c) are not possible, for solid and objec- tive reasons, it is possible, by way of exception, for a provincial vicar- iate to become a general vicariate. As such, it would have the possibil- ity of becoming part of the Configuration as an autonomous juridical entity. NB: The missionary stations would continue to depend on the mother Province.

QUESTION III STRUCTURE OF GOVERNMENT RELATIONSHIP BETWEEN THE GENERAL GOVERNMENT AND THE CONFIGURATIONS

The introduction of Configurations as instruments to achieve Solidarity in Personnel, Formation and Finance, for the purpose of a renewed vitality in the Congregation, also requires a rethinking of the structures of govern- ment. In particular it is necessary to think of some juridical solutions, per- haps innovations, which might guarantee an institutional synergy between the General Government and the Configurations, promoting communica- tion, common assumption of responsibilities and the formation of a shared consensus among the different parts of the Congregation, to implement the options which have been prioritized for the life of all. For this purpose, the Study Group has formulated two proposals:

PROPOSAL A) Based on the example of some modern Congregations, the Study Group proposes to introduce another organ of government and participation in the Congregation, the Enlarged Council. 1) Nature: This is a consultative body with the purpose of helping the Superior General, which in our Constitutions is also the purpose of the

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General Synod. 2) Composition: It would be composed of the Superior General + the General Council (4 Consultors) + the Presidents/Executive Secretaries of the Configurations (in the wide and flexible sense indicated above, namely an aggregate of different juridic entities (type A) and of a sin- gle entity deriving from the union of different juridic entities (type B). Therefore when the configuration coincides with a single Province, it would be the Provincial who represents the Configuration). 3) Convocation and frequency: Convocation by the Superior General, who is its President, is foreseen to be once or twice each year or when- ever the Superior General considers it necessary, with the consent of his Council, or when the majority of the Presidents/Executive Secre- taries of the Configuration request it. 4) Tasks: analogous to the situation of the General Synod, the Enlarged Council could be given authority in defined areas, in the sense that the Superior General, in order to act, in addition to consulting his Council, must ask the opinion of the Enlarged Council. 5) Juridic framework: Since this is an organ of government, even if it is mainly consultative in nature, a reference to the Enlarged Council could be included in the Constitutions. Specifically it may be sufficient to add a second paragraph to n. 147. The other more practical norms concerning the role and function could be put in the General Regula- tions. 6) Advantages: This is a more flexible instrument than the General Synod, able to ensure a close collaboration between the centre and the periphery and a more efficacious coordination and decision-making to bring about Solidarity in the three areas of Personnel, Formation and Finance. 7) Consequences: With the introduction of the Enlarged Council, the General Synod would not be eliminated, but reduced to a single con- vocation in each six-year term, changing art. 146 (change “every two years” to every three years”). In particular, retaining the duties de- scribed in art. 145, the Synod would assume the function of a mid- term review.

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Proposal A – Suggestions for Norms Add: After n. 147 it is suggested to add n. 147b. “To have continual communication with the different parts of the Con- gregation, in order to know the difficulties and the expectations, and to make choices which promote internal Solidarity in the areas of Personnel, Formation and Finance, the Superior General, in addition to his own Coun- cil and the Synod, also makes use of the collaboration of the Enlarged Council, as a consultative body, in accordance with the General Regula- tions. Note: We suggest that the Title also be changed, from “The General Synod” to “The General Synod and the Enlarged Council”.

Norms for the General Regulations 1) The “Enlarged Council” is a limited consultative body to help the Su- perior General and as a link between the General Government and the different parts of the Congregation. In addition to giving their advice in all those matters which the Superior General considers necessary to bring to their attention, the Enlarged Council examines above all ques- tions about the life and operations of the Configurations, with particu- lar reference to the implementation of Solidarity in the areas of Per- sonnel, Formation and Finance, suggesting means and initiatives more suited for their achievement. Outside the General Chapter and the General Synod, for the erection, modification or suppression of a Con- figuration, the Superior General, in addition to the consent of his Council, must ask the opinion of the Enlarged Council. 2) The Enlarged Council consists of the Superior General, who presides over it, the General Consultors, (the General Secretary) and the Presi- dents/Executive Secretaries of the Configurations. If the President/Ex- ecutive Secretary of the Configuration is unable to participate, the Vice-president or another major superior takes his place, in accordance with the provisions of the Statutes of each Configuration. 3) It is convoked by the Superior General ordinarily annually or when- ever the Superior General considers it necessary, after consulting his Council, or also when the majority of the Presidents/Executive Secre- taries of the Configurations request it. The agenda is decided by the Superior General, after consulting his Council.

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PROPOSAL B) A second proposal which does not involve any innovation or significant change in particular law consists simply of an increase in the number of members of the General Council according to the number of Configura- tions. If we want to give greater prominence to the First Consultor as a direct assistance to the Superior General (cf. the role of the Vicar general) one more Councillor could be appointed. In this way there would be a big- ger Council and greater number of Councillors. The General Government would thus consist of: Superior General + First Consultor + as many Con- sultors as there are Configurations. 1) Composition: The role and functions of the Councillors are those in- dicated in the Code of Canon Law (cf. can. 627 §1) and in the Consti- tutions. They are elected by the General Chapter in the usual way. As customary each Configuration could nominate one or more candidates. 2) Duties: As is the case now for the General Councillors, they cannot take on the roles of Major Superiors. In accordance with the nature of the Configuration (type A), besides the tasks of the General Consul- tors, they could take on the role of President and/or Coordinator and at the same time ensure that the decisions taken by the executive com- mission are implemented, concerning Solidarity in the areas of Per- sonnel, Formation and Finance. 3) Juridic structure: It is not necessary to alter the Constitutions which stipulate only the minimum number of consultors (4). If the matter needs to be more clearly defined, it would be sufficient to add a refer- ence in the RG including the elements given above. 4) Advantages: It involves the classic role of Councillor (cf. 627 §1), participating more directly in the government of the Congregation, be- ing involved in all the questions for which the Constitutions require that the advice or consent of the Council must be asked. 5) Consequences: Such a large Council, besides removing some valua- ble members from the provinces, could in a certain way bean obstacle to the formation of shared consensus, making the task of the Superior General more onerous, because he would have to involve them all in all matters where not only consent but also advice must be sought. The financial burden that such a high number of Councillors would involve (travel, maintenance etc.) must also be considered.

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QUESTION IV NEW NORMS FOR PARTICIPATION IN THE GENERAL CHAPTER AND THE SYNODS

Preamble The introduction of the system of Configurations, understood as either ag- gregates of several autonomous juridical entities (provinces, vice-prov- inces and vicariates) = Type A, or as single juridical entities with different internal organization (a province with regions) = Type B, also involves a revision of the norms for participation in the General Chapters and the Syn- ods. In particular, new criteria for representation and proportionality must be established for both the ex-officio members and delegated members. The Study Group for Juridic Questions believes it is too early at this time to define the norms about participation at the General Chapters and the Synods. In fact it all depends on the situation which will be created follow- ing the decisions taken about Configurations by the General Chapter. It is suggested that the General Chapter would issue a Decree entrusting to the Superior General, with the consent of his Council, the preparation of norms for participation at the next Synod of the Congregation and that this Synod could approve the norms for participation at the General Chapter in 2018.

Draft Decree “The introduction of the system of Configurations with their particular characteristics also requires the revision of norms for participation at the General Chapter and the Synod. To this end, the General Chapter delegates to the Superior General, with the consent of his Council, the faculty to ap- prove new norms, with the help of a small study group, for participation at the next General Synod. These norms could then be reviewed and approved by the Synod itself. Likewise, the General Chapter entrusts to the next Gen- eral Synod the task of preparing new norms for participation at the General Chapter of 2018.”

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QUESTION V SUGGESTIONS ABOUT THE MINIMUM NUMBER OF MEMBERS PER PROVINCES, VICE-PROVINCES AND VICARIATES AND FOR RELIGIOUS HOUSES. Concerning the definition of an obligatory precise numerical limit for erect- ing a province, vice-province or vicariate, and also inversely, for losing the status of province, vice-province or vicariate, the Study Group is of the opinion that this question can be easily resolved if the current process of restructuring is correctly done with the definition of the Configurations. It would be natural that the Provinces, Vice Provinces and Vicariates, if they lose their characteristics and powers deriving from some criteria, such as numerical size, financial capacity, provision for leadership and assurance of adequate formation, etc., would unite with other to form a new entity. On the other hand, regarding the question of the minimum number of reli- gious for an erected house, which could guarantee a sufficient and sustain- able community, apostolic, formative and economic life, the Study Group considers that the Chapter, through a Recommendation, should require each juridical entity, within two or three years (at least before the Synod),to draw up a restructuring plan for the houses and number of religious per commu- nity, starting from guidelines with common criteria and values, drawn up at the level of the Configuration. It would be useful to have information on this topic emerging from the documents and the discussions of the General Chapter on community life, prayer, apostolate, the life of solitude, etc. On this last point, the Study Group points out the difficulty, if not the im- possibility, of reaching a conclusion which will be satisfactory for all. It should simply be remembered that in our Constitutions, art. 103d requires at least three members in order to canonically erect a religious community. Concretely, the Study Group proposes 6-8 members per community as a minimum number to ensure a life of community, prayer and apostolate, which number would be in accordance with the requirements of the Con- stitutions.

Draft Recommendation “In the light of the constitutions and of the information emerging during its deliberations, the General Chapter requires each province, vice-province and vicariate to draw up a restructuring plan, before the next Synod, for the houses and number of members per community, based on guidelines containing criteria and common values which would be established at the level of the Configuration.”

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QUESTION VI INSERTION OF A REFERENCE TO “LAITY” IN THE PARTICULAR LAW OF THE CONGREGATION.

Preamble The theme of sharing the charism with the lay faithful is a theme of great importance and relevance. In our Congregation this awareness has always been a reality since the earliest times, as is shown by the writings and works of the Founder, St. Paul of the Cross. At the present time in the Congrega- tion we have a large number of laity who in different ways share our char- ism and our mission. From the Vatican Council to the Apostolic exhortation Vita Consecrata (cf. nn. 54-56), this participation has been strongly encouraged. Many religious Institutes have introduced a reference to the lay faithful in their proper law. “Our” laity, in a spirit of communion and of closer connection to our reli- gious Family, have requested that their presence be recognized juridically. The Study Group has examined this question and is of the opinion that a ref- erence to the Laity could be inserted in the General Regulations in Chapter IV: “The apostolic community”. If it is preferred to put this reference in the text of the Constitutions, it could be added as a new article after art. 76. As a basis for discussion, the following text is proposed: (draft) “Sharing in the universal call to holiness, in accordance with the spirit and teaching of Paul of the Cross, we share with the lay faithful the mission entrusted to the Church to announce the Gospel of the Passion to the world through our lives and our apostolate (cf. Const. art. 2). Respecting the iden- tity and the uniqueness of each vocation, we are open to a fruitful exchange of gifts to promote together with them the grateful memory of the Passion of Christ, in all men and women whom we meet on our way, especially the “crucified” of the present day.”

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TIMETABLE FOR THE CHAPTER

FIRST PHASE Opening and time for meeting one another and socializing Days: 9-11 September “Feeling at home and as a family of brothers capable of building community”

SECOND PHASE Listening to the situation of the Congregation presented by the general Government and specific Offices, and by each of the Configurations Days:12-17 September “We are aware of and share in the reality of our religious Family”.

THIRD PHASE We respond to our reality through discernment and making appropriate decisions in reference to the Configurations as well as to new forms of Government. Days:18-25 September “Confirm and approve feasible options and identify concrete points for the future.”

FOURTH PHASE Discernment and election of the General Government Days: 26-29 September “Choice of an adequate General Government for the new realities.”

FIFTH PHASE Completion of plans and programs for the future. Days:1-7 October “Perspectives, operational guidelines and decisions for the scheduling of the next 6 years for Configurations and Congregation”.

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DAILY WORK SCHEDULE OF THE CHAPTER

7:00 Prayer 15.30 -17.30 SESSION 3 8:00 Breakfast 17:30 Break 9:00 SESSION 1 18.00-19.00 Solitary walk in silence 10:30 Break for discernment (18.00 CCC) 11:00 SESSION 2 19:15 Evening Prayer 12.30 Break 12:45 Lunch 20:00 Supper 21:00 Fraternal Recreation 15:15 Tea and coffee

Day 1 of the Chapter: Sunday 9 September 2012 – PHASEPHASEE1 1 Session 1 Free. Session 2 Opening Liturgy: 11:00 AM. Session 3 Formal opening of the Chapter: 5:00 PM.

DayDay 2: MondayMonday – 1100 September – PHASEPHASEE1 1 Session 1 "Time for meeting one another and socializing". Personal Introduction in Assembly General. Session 2 Personal Introduction linguistic groups. Session 3 Personal Introduction in groups. • Continue the Presentation and conclude with Prayer; • Return in assembly to report the experiences of the Sharing during the Day; • Introduction by the Moderator who will explain the following day’s workshop on the spiritual patrimony of the Congregation; • Closing Prayer. At the end of the day. 6:30 PM Prayer. 7:00 PM Evening meal in the garden.

DayDay 3: TuesdayTuesday 11 September - PHASEPHASE 1 Session 1 “Feeling at home and as a family of brothers capable of building com- munity”. Workshop on spiritual patrimony of the Congregation: Fr. José Luis Quintero (SANG) Discernment and reflection. Session 2 Continuation. Session 3 Continuation. Election of CCC. • The moderator will introduce Phase 2, that concerns an awareness of our realties via the reports of the General Government and of the Configurations.

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Day 4: Wednesday 12 September – PHASEPHASEE2 2 Session 1 “Listening to the situation of the Congregation presented by the general Government and specific Offices, and by each of the Configurations.” Report of the General on the State of the Congregation. Session 2 Report of the General. Continuation. Session 3 Continuation. Discussion in small groups and Assembly in Aula.

Day 5: Thursday 13 September – PHASEPHASEE2 2 Session 1 "We are aware of and share in the reality of our religious Family". • Sessions followed by discussion in groups or in aula. Report of the General Econome. Session 2 Report of the General Econome. Continuation. Session 3 Report of Office of Solidarity and the Missions and presence at the UN (JPIC /UN). Small groups. Reporting to the General Assembly.

Day 6: Friday 14 September – PHASEPHASEE2 2 Session 1 Feast of the Exaltation of the Holy Cross. Eucharistic Celebration, time: 6:30 PM in Basilica. • Objective of the next work of the Chapter: "Identifying the key issues and themes which the Chapter should address and make decisions about." Beginning of the Reports of the Configurations. Session 2 Reports of the Configurations; Session 3 Reports of the Configurations.

Day 7: SaturdaSaturday–y– 1155 SepSeptembertember – PHASEPHASEE2 2 Session 1 Feast of Our Lady of Sorrows. Eucharistic Celebration, time: 7:00 AM in Basilica. Reports of the Configurations; Session 2 Reports of the Configurations; Session 3 Reports of the Configurations.

Day 8: Sunday 16 SeptembeSeptemberr – FFreeree DDayay

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Day 9: Monday 17 September -PHASEPHASEE 2 Session 1 Presentation of the Study of the Juridical Commission. The small groups identify guidelines and most important themes that emerged from the information received. Session 2 Small groups. Continuation. Session 3 Small groups. Continuation. Small groups. Preparation of Priorities (text). Time for personal reflection on day’s work.

Day 10: Tuesday 18 September – PHASEPHASEE3 3 Session 1 “We respond to our realities through discernment and making appro- priate decisions”. • Sharing in Assembly of the results of the work of the preceding day. • Confirm what was done and decide the central points for the future. • The small groups decide on guide lines and most important topics that emerged. Session 2 • The small groups, in an atmosphere of prayerful discernment, choose further topics, identifying and formulating proposals for areas of greater importance for the Congregation and decisions that the Chap- ter should make. • These topics of the small groups are collected and edited for the Chapter body in order to be addressed in the General assembly the following day. Session 3 Small groups. Continuation.

Day 11: Wednesday 19 September – PHASEPHASEE 3 Session 1 In the General Assembly the various groups present for discussion the proposals formulated and the programs that they consider important for contributing to the life and mission of the Congregation for the next 6 years. Session 2 Continuation. Session 3 Continuation. Conclude with Prayer.

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Day 12: Thursday 20 September – PHASEPH E 3 Session 1 • The next two days are a process of making decisions. • The Redaction Commission presents the final proposals that have emerged through discernment. • The goal is to confirm the steps taken in the process of Restructuring for the development of the Congregation while respecting the pro- cess within each Configuration. • Preparation for Decisions: 1. Decisions about Configurations. 2. Identify and decide about those forms of Government needed to respond to the new realities that have emerged during Restruc- turing and to respond to the needs of our mission today. Session 2 Continuation. Session 3 Continuation.

Day 13: Friday 21 September – PHASEPHASEE 3 Session 1 Continuation. Session 2 Continuation. Session 3 Continuation.

Day 14: Saturday22 September–September– PHASEPHASEE3 3 Session 1 Day of silent reflection. Session 2 Day of silent reflection. Session 3 Meeting with Laity.

Day 15:5: Sunday 23 September VisitVisittoShrineofStGabr to Shrine of St. Gabriel 11:0011:00 AM Mass with the Laity.

Day 16: Monday – 24 September –PHASEPHASEE3 3 Session 1 Rest. Session 2 Preparation of the draft text for approval of the decisions made regarding the Configurations and Government. Session 3 Continuation.

Day 17: Tuesday 25 September–September– PHASEPHASE 3 Session 1 Redaction Commission presents the final text of the document. Session 2 General assembly for approbation. Session 3 Continuation. Farewell Celebration for the General Curia. Concluding Prayer.

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Day 18: Wednesday 26 September–September– PHASEPHASEE 4 Session 1 Day of reflection - Fr. Robin Ryan, CP. Session 2 Day of reflection - Fr. Robin Ryan, CP. Session 3 Day of reflection –Fr. Robin Ryan, CP.

Day 19: Thursday 27 September – PHASEPHASEE4 4 Session 1 "Choice of an adequate General Government for the new realities.” Discernment and ELECTION of general Government. ELECTION of Superior General. Session 2 ELECTION of Superior General. Session 3 Free.

Day 20: Friday 28 September – PHASEPHASEE 4 Session 1 Designated Groups meet with General. Session 2 Continuation. Session 3 Continuation.

Day 21: Saturday29 September–September– PHASEPHASEE4 4 Session 1 ELECTION of General Council. Session 2 Continuation. Session 3 Continuation. Prayer of thanksgiving.

Day 22: Sunday – 30 September – FreeFree Day

Day 23: Monday 1 OctoberOctober –PHASEPHASEE 5 Session 1 "Perspectives, operational guidelines and decisions for the scheduling of the next 6 years for Configurations and Congregation". • Creating a Vision for the future Mission and Life of the Congrega- tion. • Discern the appropriate form of Formation needed to respond to the challenges of the next six years. • Configurations establish strategies for the realization of the choices they have made for their own development. • Proposals for consideration. Session 2 Continuation. Session 3 Continuation. After supper: Stauros Assembly

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Day 24: Tuesday 2 OctoberOctober –PHASEPHASEE5 5 Session 1 Work of the General Chapter. Session 2 Work of the General Chapter. Session 3 Work of the General Chapter.

Day 25: Wednesday 3 OctoberOctober –PHASEPHASEE 5 Session 1 Presentation of the budget of the General Econome. Session 2 Presentation of programs to the General Assembly. Session 3 Continuation. Conclusion.

DayDay 26: ThursdayThursday 4 October-October-PHASEPHASEE5 5 Session 1 Dialogue with the new Council. Session 2 Continuation. Session 3 Continuation. Planning of Special events: World Youth Day, Brazil 2013.

Day 27: Friday 5 October –PHASEPHASEE5 5 Session 1 Planning of Special events, etc. Session 2 Continuation. Session 3 Continuation.

Day 28: Saturday 6 OctoberOctober –PHASEPHASEE5 5 Session 1 Final meeting in small groups for Sharing of personal experiences and evaluation of the Chapter. Session 2 Continuation. Session 3 Evaluation of the Chapter process in Assembly. Concluding Prayer .

DayDay 29: SundaSunday–7y–7 October,October, time: 8.00 AAMM – in BaBasilica.silica. Concluding Celebration and Mass of Thanksgiving and official Conclu- sion.

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LIST OF PARTICIPANTS

TOTAL CAPITULARS "ex officio" 45 TOTAL CAPITULARS "delegates" 33 TOTAL CAPITULARS "Bro./Perm. Deacon Delegate" 07 TOTAL CAPITULARS 85

EX OFFICIO

GENERAL CURIA: Total 10 1. Ottaviano D'Egidio Superior General ex officio 2. Denis Travers General Consultor ex officio 3. Clemente Barrón General Consultor ex officio 4. Luis Alberto Cano General Consultor ex officio 5. Luigi Vaninetti General Consultor ex officio

6. Floriano De Fabiis Procurator General ex officio 7. Ramiro Ruiz B. Secretary General ex officio 8. Battista Ramponi General Econome ex officio 9. Jesús Mª Aristín Secretary General - Missions ex officio

10. José Agustin Orbegozo ex Superior General ex officio

CII: Total 8 CORI Juan Maria Santamaria ex officio Pablo Gonzalo Hernández delegate FAM Fernando Rabanal Calle ex officio Juan Ignacio Villar Cabello delegate SANG José María Sáez Martín ex officio José Luis Quintero delegate FAT Laureano Alves Pereira ex officio CII Delegate of the Brothers = Balbino Rodríguez G. Bro. delegate

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CIPI: Total 13 CFIXI Leone Masnata ex officio CORM Giuseppe Adobati Carrara ex officio Giuseppe Martinelli delegate DOL Enzo Salvatore Del Brocco ex officio Augusto Matrullo delegate LAT Cosimo Chianura ex officio Massimo Granieri delegate PIET Piergiorgio Bartoli ex officio Marco Pasquali delegate PRAES Fiorenzo Bordo ex officio Luigi Procopio delegate

CFIXI-FAT Gianni Trumello delegate CIPI Delegate of the Brothers / Perm. Deac. = Gabriele Violante Bro. delegate

CPA: Total 7 SALV Emery Kibal Nkufi ex officio CARLW Mangiti Osogo ex officio GEMM Aloysius John Nguma ex officio

Zone 1 Placid Siyoyi Beda Kassiane delegate Zone 2 Michael Ogweno Yogo delegate Zone 3 Mathieu Kubanza Anakani delegate

CPA Delegate of the Brothers = Ojwan'g Omollo Bro. delegate

322 APPENDIX - List of Capitulars

COPAL: Total 18 CALV Augusto José Canali ex officio CALV Rogério De Lima Mendes delegate CONC Juan María Rosasco ex officio FID Antonio Munduate ex officio REG Rafael Vivanco Pérez ex officio RES Cori Javier Areitio ex officio VICT Cloves Pereira Do Nascimento ex officio DOMIN Pedro Bacchiocchi ex officio

Zone A Caribe: Moisés Ríos Ruiz delegate Zone A Central America: Jesús María Ahechu delegate Zone A Mexico: José Luis García Pérez delegate Zone B Colombia: Joaquín María Vargas Salas delegate Zone B Peru: Rolly Werner Bardález delegate Zone B Venezuela: Édison Gregório Arreaga delegate Zone C José María Hernando Yagüe delegate Zone D Brazil: Eleno Marques de Araújo delegate Zone D Brazil: Aurélio Aparecido Miranda delegate

COPAL Delegate of the Brothers = Víctor Manuel Ramada Cepeda Bro. delegate

IPCM: Total 5 CRUC Donald Webber ex officio James Strommer delegate PAUL Robert Joerger ex officio Justin Kerber delegate

IPCM Delegate of the Brothers / Perm. Deac. = Edward Hall Bro.delegate

323 46TH GENERAL CHAPTER

NECP: Total 12 ASSUM Waldemar Linke ex officio Andrzej Jakimiak delegate GABR Frans Damen ex officio IOS John Sherrington ex officio MICH Guy Sionneau ex officio PATR Patrick Duffy ex officio Martin Coffey delegate SPE Mark Robin Hoogland ex officio VULN Lukas temme ex officio

Gabriel Buchinger delegate Jeroen Gerardus Hoogland delegate

NECP Delegate of the Brothers= Richard Lovcinsky Bro. delegate

PASPAC: Total 12 SPIR Joachim Rego ex officio Brian Traynor delegate PASS Julito Villarente ex officio Apolinario Plaza delegate MACOR Peter Shin ex officio MAIAP Paul Matsumoto ex officio REPAC Sabinus Lohin ex officio REPAC Valentinus Saeng delegate THOM Cruc Antony Xavier ex officio

Paul Cherukoduth delegate Daniel Myoung-Il Chang delegate

PASPAC Delegate of the Brothers / Perm. Deac. = Laurence Finn Bro. delegate

324

ALFABETICAL LISTING OF THE CAPITULARS BY LAST NAME

1. ADOBATI CARRARA Giuseppe (CORM - Provincial Superior) 2. AHECHU LAQUIDÁIN Jesús María (FAM - Delegate COPAL) 3. ALARBA PLAZA Apolinario (PASS – Provincial Delegate) 4. ALVES PEREIRA Laureano (FAT - Provincial) 5. ANAKANI Mathieu Kubanza (SALV - Delegate CPA) 6. AREITIOAURTENA URIZARBARRENA Javier (RES - Regional Vicar) 7. ARISTÍN SECO Jesús Mª (CORI – Secretary General for Solidarity and Mission) 8. ARREAGA ARCE Édison Gregorio (SANG – Delegate COPAL) 9. BACCHIOCCHI Pedro (DOMIN - Regional Vicar) 10. BARDÁLEZ SAAVEDRA Rolly Werner (RES – Delegate COPAL) 11. BARRÓN Clemente (CRUC - General Consultor) 12. BARTOLI Piergiorgio (PIET - Provincial Superior) 13. BORDO Fiorenzo (PRAES - Provincial Superior) 14. BUCHINGER Gabriel (VULN - Delegate NECP) 15. CANALI Augusto José (CALV – Provincial Superior) 16. CANO SEIJO Luis Alberto (FAM - General Consultor) 17. CHANG Daniel Myoung-Il (MACOR - Delegate PASPAC) 18. CHERUKODUTH Paul (THOM - Delegate PASPAC) 19. CHIANURA Cosimo (LAT - Provincial Superior) 20. COFFEY Martin (PATR – Provincial Delegate) 21. DAMEN Frans (GABR – Provincial Superior) 22. DE FABIIS Floriano (PIET - Procurator General) 23. DE LIMA MENDES Rogério (CALV – Provincial Delegate) 24. D'EGIDIO Ottaviano (PRAES - Superior General) 25. DEL BROCCO Enzo Salvatore (DOL - Provincial Superior) 26. DUFFY Patrick (PATR – Provincial Superior) 27. FINN Laurence Maurice (MACOR – Brother Delegate PASPAC) 28. GARCÍA PÉREZ José Luis (REG – Delegate COPAL) 29. GONZALO HERNÁNDEZ Pablo (CORI – Provincial Delegate) 30. GRANIERI Massimo (LAT – Provincial Delegate)

325 46TH GENERAL CHAPTER

31. HALL Edward (PAUL – Brother Delegate IPCM) 32. HERNANDO YAGÜE José María (SANG – Delegate COPAL) 33. HOOGLAND Jeroen Gerardus (IOS - Delegate NECP) 34. HOOGLAND Mark Robin (SPE – Provincial Superior) 35. JAKIMIAK Andrzej (ASSUM – Provincial Delegate) 36. JOERGER Robert (PAUL – Provincial Superior) 37. KASSIANE Placid Siyoyi Beda (GEMM – Delegate CPA) 38. KERBER Justin (PAUL - Provincial Delegate) 39. KIBAL Emery Nkufi (SALV – Vice Provincial Superior) 40. LINKE Waldemar (ASSUM - Provincial Superior) 41. LOHIN Sabinus (REPAC - Provincial Superior) 42. LOVCINSKY Richard (VULN – Brother Delegate NECP) 43. MARQUES DE ARAÚJO Eleno (LIBER – Delegate COPAL) 44. MARTINELLI Giuseppe (CORM – Provincial Delegate) 45. MASNATA Leone (CFIXI - Provincial Superior) 46. MATRULLO Augusto (DOL – Provincial Delegate) 47. MATSUMOTO Paul Kazuhiro (MAIAP - Vice Provincial) 48. MIRANDA Aurélio Aparecido (VICT – Delegate COPAL) 49. MUNDUATE LARREA Antonio María (FID – Vice Provincial Superior) 50. NGUMA Aloysius John (GEMM - Regional Vicar) 51. OMOLLO Samuel Ojwan'g (CARLW – Brother Delegate CPA) 52. ORBEGOZO JAUREGI José Agustín (CORI - Ex Superior General) 53. OSOGO Raphael Mangiti (CARLW - Regional Vicar) 54. PASQUALI Marco (PIET – Provincial Delegate) 55. PEREIRA DO NASCIMENTO Cloves (VICT – Regional Vicar) 56. PROCOPIO Luigi (PRAES – Provincial Delegate) 57. QUINTERO SÁNCHEZ José Luis (SANG – Provincial Delegate) 58. RABANAL CALLE Fernando (FAM – Provincial Superior) 59. RAMADA CEPEDA Víctor Manuel (FID – Brother Delegate COPAL) 60. RAMPONI Battista (CORM – General Econome)

326 APPENDIX – List of Capitulars (alphabetical order)

61. REGO Joachim (SPIR – Provincial Superior) 62. RÍOS RUIZ Moisés (PAC – Delegate COPAL) 63. RODRÍGUEZ GONZÁLEZ Balbino (FAM – Brother Delegate CII) 64. ROSASCO Juan María (CONC – Provincial Superior) 65. RUIZ BETANCOURT Ramiro (FID - Secretary General) 66. SAENG Valentinus (REPAC – Provincial Delegate) 67. SÁEZ MARTÍN José María (SANG – Provincial Superior) 68. SANATE VILLARENTE Julito (PASS – Provincial Superior) 69. SANTAMARÍA SÁEZ Juan María (CORI – Provincial Superior) 70. SHERRINGTON John (IOS – Provincial Superior) 71. SHIN Peter Dong-Ho (MACOR – Provincial Superior) 72. SIONNEAU Guy (MICH - Provincial Superior) 73. STROMMER James (CRUC – Provincial Delegate) 74. TEMME Lukas (VULN - Vice Provincial) 75. TRAVERS Denis (SPIR - First General Consultor) 76. TRAYNOR Brian (SPIR - SPIR Provincial Delegate) 77. TRUMELLO Gianni (CFIXI - Delegate CFIXI-FAT) 78. VANINETTI Luigi (CORM – General Consultor) 79. VARGAS SALAS Joaquín María (FID – Delegate COPAL) 80. VILLAR CABELLO Juan Ignacio (FAM – Provincial Delegate) 81. VIOLANTE Gabriele (PIET – Brother Delegate CIPI) 82. VIVANCO PÉREZ Rafael (REG – Provincial Superior) 83. WEBBER Donald (CRUC – Provincial Superior) 84. XAVIER Antony (THOM - Regional Vicar) 85. YOGO Michael Ogweno (MATAF – Delegate CPA)

327 General Secretariat Rome, March 2013

Printend March 2013 c/o Editoriale Eco srl - S. Gabriele (TE) Tel. 0861.975924 - E-mail: [email protected]