Heart and Soul: Receptive Ecumenism As a Dynamic Development Of

Total Page:16

File Type:pdf, Size:1020Kb

Heart and Soul: Receptive Ecumenism As a Dynamic Development Of Heart and Soul: Receptive Ecumenism as a Dynamic Development of Spiritual Ecumenism Submitted by Antonia Pizzey BA., BTH. (Hons.) (ACU) A Thesis Submitted in total Fulfilment of the Requirements for the Degree of Doctor of Philosophy School of Theology Faculty of Theology and Philosophy Australian Catholic University Graduate Research PO Box 968 North Sydney New South Wales 2059 Date of Submission 30th October 2015 Statement of Authorship and Sources This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No parts of this thesis have been submitted towards the award of any other degree or diploma in any other tertiary institution. No other person’s work has been used without due acknowledgement in the main text of the thesis. Signed: Statement of Appreciation First and foremost, I would like to express my deepest thanks and appreciation to my primary supervisor, Rev. Professor Anthony Kelly. This thesis would not have been possible without his help, expertise, and advice. Tony’s books inspired me through both my undergraduate and postgraduate work, and I owe him a vast debt of thanks. It has been an honour. A sincere thank you to my co-supervisor, Rev. Dr James McEvoy, for his invaluable help in the final stages of this project, especially for his gentle wisdom and constant encouragement. I am also very thankful to my associate supervisor, Very Rev. Dr David Pascoe for his crucial help and guidance, especially in the initial stages of this project. I wish to express my gratitude to ACU’s School of Theology as a whole, for nurturing, challenging, encouraging, and supporting me over this time. I owe a special debt of thanks to Dr Ian Elmer for his constant support and guidance, his perpetually open door, and for many long chats. I am also very thankful to Professor Paul Murray for his correspondence, and for allowing me access to conference papers and articles which were not yet published. I am grateful for the travel grant from ACU, and the generous bursary from the Archdiocese of Brisbane, which enabled me to attend the GETI program and the 10th Assembly of the WCC in South Korea in 2013. I would also like to thank Emeritus Professor Michael Vertin, for his generosity in giving me an early copy of Margaret O’Gara’s No Turning Back. Thanks also to Geraldine Hawkes and the SACC for generously allowing me to use their resources on Receptive Ecumenism. Finally, I could not have done this without the unconditional love and support of my family, especially my parents, Stephen and Linda. It is not easy having a PhD student for a daughter! Suffice to say, they handled it with grace. I could not have completed this without them, and their unfailing belief in me. Table of Contents Abstract ..................................................................................................... i Abbreviations .......................................................................................... ii Chapter 1: The Ecumenical Path ........................................................... 1 1.1. The Past, the Present, and New Ways Forward .............................. 1 1.2. Evaluating the Contemporary Ecumenical Milieu .......................... 1 1.3. Thesis Proposal: Receptive Ecumenism as a Development of Spiritual Ecumenism .............................................................................. 7 1.3.1. Receptive Ecumenism .............................................................. 8 1.3.2. Spiritual Ecumenism .............................................................. 17 1.4. State of the Question: Opinions on Receptive Ecumenism .......... 22 1.5. Thesis Contribution ....................................................................... 49 1.6. Methodology ................................................................................. 52 1.7. Scope and Limitations ................................................................... 53 1.8. Outline of Chapters ....................................................................... 55 Chapter 2: Ecumenism of the Heart: Defining Receptive Ecumenism ................................................................................................................. 59 2.1. What is Receptive Ecumenism? .................................................... 59 2.2. Receptive Ecumenism and Calls for Ecumenical Renewal .......... 59 2.3. Paul Murray’s Vision of Receptive Ecumenism ........................... 66 2.3.1. Development of Receptive Ecumenism ................................. 67 2.3.2. Aims of Receptive Ecumenism ............................................. 81 2.3.3. Distinctive Features of Receptive Ecumenism ...................... 84 2.4. Critical Analysis of the Receptive Ecumenism Volume .............. 93 2.4.1. Part I: “Visions and Principles” ............................................. 94 2.4.2. Part II: “Receptive Ecumenical Learning through Catholic Dialogue” ....................................................................................... 100 2.4.3. Part III: “Receptive Ecumenism and Catholic Church Order” ....................................................................................................... 103 2.4.4. Part IV: “The Pragmatics of Receptive Ecumenical Learning” ....................................................................................................... 105 2.4.5. Part V: “Retrospect and Prospect” ....................................... 112 2.5. Evaluation: Themes and Tensions within the Primary Source Material ............................................................................................. 116 2.6. Conclusion .................................................................................. 124 Chapter 3: The Spiritual Roots of Receptive Ecumenism............... 126 3.1. Receptive Ecumenism in Context .............................................. 126 3.2. Receptive Ecumenism’s Foundation in Spiritual Ecumenism ... 126 3.2.1. The Roots of Receptive Ecumenism in Couturier’s Spiritual Ecumenism .................................................................................... 126 3.2.2. Yves Congar as a Forerunner to Receptive Ecumenism ..... 138 3.2.3. The Influence of Vatican II on Receptive Ecumenism ........ 143 3.2.4. The Groundwork for Receptive Ecumenism in Ut Unum Sint ....................................................................................................... 155 3.2.5. Walter Kasper’s Emphasis on Spiritual Ecumenism ............ 162 3.2.6. Margaret O’Gara’s Ecumenical Gift Exchange ................... 166 3.3. Discerning Aspects of Spiritual Ecumenism in Relation to Receptive Ecumenism ........................................................................ 175 3.3.1. Key Elements of Spiritual Ecumenism ................................ 176 3.3.2. Receptive Ecumenism — A New Name for Spiritual Ecumenism? ................................................................................... 181 3.4. Conclusion .................................................................................. 186 Chapter 4: A Spiritual, Virtuous, and Affective Ecumenism .......... 187 4.1. Humility, Hope, and Ecumenical Activity .................................. 187 4.2. On Humility: The Basis of Virtue ............................................... 187 4.3. Hope as an Act of Humility ........................................................ 199 4.4. Hopeful Humility: A Virtue for Ecumenism .............................. 209 4.5. The Spiritual, Virtuous, and Affective Aspects of Ecumenism .. 215 4.6. Conclusion .................................................................................. 217 Chapter 5: The Complementarity of Spiritual and Receptive Ecumenism ........................................................................................... 219 5.1. A Mutually Enriching Dynamic .................................................. 219 5.2. The Value of Receptive Ecumenism within the Spiritual Ecumenical Movement ...................................................................... 219 5.2.1. Institutional and Structural Conversion ................................ 220 5.2.2. Ecclesial Learning ................................................................ 223 5.2.3. Appeal and Accessibility ...................................................... 226 5.2.4. Is Receptive Ecumenism a New Type of Ecumenism? ....... 229 5.3. The Importance of Spiritual Ecumenism for Receptive Ecumenism ........................................................................................................... 230 5.3.1. Christological Basis ............................................................. 231 5.3.2. Pneumatological Foundation ............................................... 237 5.3.3. The Ecumenical Exchange of Gifts ..................................... 245 5.4. Receptive Ecumenism as Reception of the Principles of Spiritual Ecumenism ........................................................................................ 249 5.5. Conclusion .................................................................................. 252 Chapter 6: Receptive Ecumenism and the Renewal of the Ecumenical Movement ....................................................................... 253 6.1. The Potential of Receptive Ecumenism ..................................... 253 6.2. Receptive Ecumenism and Contemporary Ecumenical Challenges ..........................................................................................................
Recommended publications
  • The Holy See
    The Holy See LITURGY OF VESPERS ON THE FEAST OF THE CONVERSION OF ST PAUL FOR THE CONCLUSION OF PRAYER FOR CHRISTIAN UNITY HOMILY OF HIS HOLINESS BENEDICT XVI Basilica of Saint Paul Outside the Walls Friday, 25 January 2008 Dear Brothers and Sisters, The Feast of the Conversion of St Paul brings us once again into the presence of this great Apostle, chosen by God to be a "witness for him to all men" (Acts 22: 15). For Saul of Tarsus, the moment of his encounter with the Risen Christ on the road to Damascus marked a decisive turning point in his life. His total transformation, a true and proper spiritual conversion, was brought about at that very moment. By divine intervention, the relentless persecutor of God's Church suddenly found himself blind and groping in the dark, but henceforth with a great light in his heart, which was to bring him a little later to be an ardent Apostle of the Gospel. The awareness that divine grace alone could bring about such a conversion never left Paul. When he had already given the best of himself, devoting himself tirelessly to preaching the Gospel, he wrote with renewed fervour: "I worked harder than any of them, though it was not I, but the grace of God which is with me" (I Cor 15: 10). Tirelessly, as though the work of the mission depended entirely upon his own efforts, St Paul was nevertheless always motivated by the profound conviction that all his energy came from God's grace at work in him.
    [Show full text]
  • Curriculum Vitae
    CURRICULUM VITAE Name: Rene Matthew Kollar. Permanent Address: Saint Vincent Archabbey, 300 Fraser Purchase Road, Latrobe, PA 15650. E-Mail: [email protected] Phone: 724-805-2343. Fax: 724-805-2812. Date of Birth: June 21, 1947. Place of Birth: Hastings, PA. Secondary Education: Saint Vincent Prep School, Latrobe, PA 15650, 1965. Collegiate Institutions Attended Dates Degree Date of Degree Saint Vincent College 1965-70 B. A. 1970 Saint Vincent Seminary 1970-73 M. Div. 1973 Institute of Historical Research, University of London 1978-80 University of Maryland, College Park 1972-81 M. A. 1975 Ph. D. 1981 Major: English History, Ecclesiastical History, Modern Ireland. Minor: Modern European History. Rene M. Kollar Page 2 Professional Experience: Teaching Assistant, University of Maryland, 1974-75. Lecturer, History Department Saint Vincent College, 1976. Instructor, History Department, Saint Vincent College, 1981. Assistant Professor, History Department, Saint Vincent College, 1982. Adjunct Professor, Church History, Saint Vincent Seminary, 1982. Member, Liberal Arts Program, Saint Vincent College, 1981-86. Campus Ministry, Saint Vincent College, 1982-86. Director, Liberal Arts Program, Saint Vincent College, 1983-84. Associate Professor, History Department, Saint Vincent College, 1985. Honorary Research Fellow King’s College University of London, 1987-88. Graduate Research Seminar (With Dr. J. Champ) “Christianity, Politics, and Modern Society, Department of Christian Doctrine and History, King’s College, University of London, 1987-88. Rene M. Kollar Page 3 Guest Lecturer in Modern Church History, Department of Christian Doctrine and History, King’s College, University of London, 1988. Tutor in Ecclesiastical History, Ealing Abbey, London, 1989-90. Associate Editor, The American Benedictine Review, 1990-94.
    [Show full text]
  • The Ampleforth Journal September 2018 to July 2019
    The Ampleforth Journal September 2018 to July 2019 Volume 123 4 THE AMPLEFORTH JOURNAL VOL 123 Contents editorial 6 the ampleforth Community 8 the aims of arCiC iii 10 Working within the United nations Civil affairs department 17 Peace and security in a fractured world 22 My ampleforth connection 27 Being a Magistrate was not for me 29 the new testament of the revised new Jerusalem Bible 35 the ampleforth Gradual 37 the shattering of lonliness 40 Family of the raj by John Morton (C55) 42 right money, right place, right time by Jeremy deedes (W73) 44 the land of the White lotus 46 the Waterside ape by Peter rhys evans (H66) 50 Fr dominic Milroy osB 53 Fr aidan Gilman osB 58 Fr Cyprian smith osB 64 Fr antony Hain osB 66 Fr thomas Cullinan osB 69 richard Gilbert 71 old amplefordian obituaries 73 CONTENTS 5 editorial Fr riCHard FField osB editor oF tHe aMPleFortH JoUrnal here have been various problems with the publishing of the ampleforth Journal and, with the onset of the corona virus we have therefore decided to publish this issue online now without waiting for the printed edition. With the closure of churches it is strange to be celebrating Mass and singing the office each day in our empty abbey Church but we are getting daily emails from people who are appreciating the opportunity to listen to our Mass and office through the live streaming accessible from our website. on sunday, 15th March, about a hundred tuned in; a week later, there were over a thousand.
    [Show full text]
  • Christians to Pray for Unity
    Immediate Release January 12, 2007 Contact: Deacon Charles Clark (717) 657-4804 x265 www.hbgdiocese.org Christians to Pray for Unity To mark the Week of Prayer for Christian Unity, January 18-25, a prayer service will be held at St. Patrick Cathedral, 212 State Street, Harrisburg on Sunday, January 21st at 7 pm. The theme for this year’s observance is, “Open our ears and loosen our tongues” (Mark 7:31-37). All are welcome to the celebration that will include scripture readings, hymns, prayers and intercessions by a variety of representatives from various Christian denominations. The goal of the Ecumenical movement is to work to build understanding and trust among Christians as they work toward the true visible unity for which the Lord Jesus prayed. The Rev. Guy C. Carter, Ph.D., Pastor of St. James the Apostle Evangelical Lutheran Church, Brogue, Pa will deliver the sermon. Father Paul Fisher, Pastor of Sacred Heart Church, Cornwall, Pa will be the presider. According to Deacon Charles Clark, Director of the Office of Ecumenical and Interreligious Affairs for the Diocese of Harrisburg, “the event is open to all Christians who wish to fulfill the will of Christ.” The week of Prayer for Christian Unity was initiated in 1908 by the Rev. Paul Wattson, co-founder of the Society of the Atonement. Its observance has changed over the years, in accordance with developments in the ecumenical movement: the universal week of prayer advocated by Abbé Paul Couturier in Lyon, France in the 1930s; the formation of the World Council of Churches in 1948; the Second Vatican Council’s Decree on Ecumenism in 1964; and the formation of the Joint Working Group between the Pontifical Council for Christian Unity and the World Council of Churches.
    [Show full text]
  • Cardinal Wiseman and St Edmund's
    chapter vi Cardinal Wiseman and St Edmund’s 1850-1865 n 1850 the Hierarchy was restored in England and Wales, and the system of dioceses with Iordinary bishops replaced the tired system of apostolic vicariates. Nicholas Wiseman was created Archbishop of Westminster and Cardinal. Bright opportunities existed alongside the inevitable practical problems; the division of the old vicariates into dioceses led to much discussion about the distribution of finances and jurisdiction. Many bishops hoped that each diocese would eventually have its own seminary, as the Council of Trent envisaged, and that the old Douay system of educating laics alongside clerics would soon come to an end. Moreover, while large Colleges such as St Edmund’s continued to train priests for several dioceses , the question arose of which bishop was in charge. It was a vexed question and in 1863 Rome eventually decided that the bishop in whose diocese the College was situated had spiritual jurisdiction and responsibility for the students’ care. Temporal matters, on the other hand, were the remit of the local bishops, which in St Edmund’s case meant Westminster and Southwark. Cardinal Wiseman had spent much of his life in Rome first as a student and then Rector of the Venerable English College. He had little sympathy with the conservatism of many ‘old’ English Catholics and wanted to introduce ‘Roman’ principles into his new diocese. In 1851 William Weathers was appointed President at St Edmund’s. The Cardinal wrote to Mgr Talbot, the Above: Cardinal Wiseman. English-born confidante of Pius IX, that with Cox’s departure St Edmund’s had been ‘cleared of Left: Wiseman Receiving Relic 1853.
    [Show full text]
  • Origins and Development of Religious Orders
    ORIGINS AND DEVELOPMENT OF RELIGIOUS ORDERS William A. Hinnebusch, O.P. The article is from a Journal: Review for Religious. It helps us to understand the CONTEXT of St Ignatius while founding the Society of Jesus. An attentive study of the origins and history of religious orders reveals that there are two primary currents in religious life--contemplative and apostolic. Vatican II gave clear expression to this fact when it called on the members of every community to "combine contemplation with apostolic love." It went on to say: "By the former they adhere to God in mind and heart; by the latter they strive to associate themselves with the work of redemption and to spread the Kingdom of God" (PC, 5). The orders founded before the 16th century, with the possible exception of the military orders, recognized clearly the contemplative element in their lives. Many of them, however, gave minimum recognition to the apostolic element, if we use the word "apostolic" in its present-day meaning, but not if we understand it as they did. In their thinking, the religious life was the Apostolic life. It reproduced and perpetuated the way of living learned by the Apostles from Christ and taught by them to the primitive Church of Jerusalem. Since it was lived by the "Twelve," the Apostolic life included preaching and the other works of the ministry. The passage describing the choice of the seven deacons in the Acts of the Apostles clearly delineates the double element in the Apostolic life and underlines the contemplative spirit of the Apostles.
    [Show full text]
  • Arundel to Zabi Brian Plumb
    Arundel to Zabi A Biographical Dictionary of the Catholic Bishops of England and Wales (Deceased) 1623-2000 Brian Plumb The North West Catholic History Society exists to promote interest in the Catholic history of the region. It publishes a journal of research and occasional publications, and organises conferences. The annual subscription is £15 (cheques should be made payable to North West Catholic History Society) and should be sent to The Treasurer North West Catholic History Society 11 Tower Hill Ormskirk Lancashire L39 2EE The illustration on the front cover is a from a print in the author’s collection of a portrait of Nicholas Cardinal Wiseman at the age of about forty-eight years from a miniature after an oil painting at Oscott by J. R. Herbert. Arundel to Zabi A Biographical Dictionary of the Catholic Bishops of England and Wales (Deceased) 1623-2000 Brian Plumb North West Catholic History Society Wigan 2006 First edition 1987 Second, revised edition 2006 The North West Catholic History Society 11 Tower Hill, Ormskirk, Lancashire, L39 2EE. Copyright Brian Plumb The right of Brian Plumb to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988. Printed by Liverpool Hope University ‘Some of them left a name behind them so that their praises are still sung, while others have left no memory. But here is a list of generous men whose good works have not been forgotten.’ (Ecclesiasticus 44. 8-10) This work is dedicated to Teresa Miller (1905-1992), of Warrington, whose R.E.
    [Show full text]
  • The English Benedictine Congregation and The
    THE ENGLISH BENEDICTINE CONGREGATION AND THE ESTABLISHMENT OF EALING ABBEY IN LONDON. On 12 March 1997, Right Reverend Dom Laurence Soper, 0. S. B., Abbot of Ealing Abbey, opened the centenary celebrations of this London Benedictine monastery with a ceremony in the monastery cemetery and a procession to the abbey for Conventual Mass. The centenary programme of Ealing Abbey notes that ‘12 March 1897 was the day Dom Bernard Bulbeck arrived from Downside to be the first parish priest in Ealing. He took up residence in Castle Hill House which used to be on the site of the lawn above the present Cemetery.? The opening of the centenary celebrations also emphasized the Benedictine roots of this London monastery: ‘For the first fifty years Ealing was a dependent house of Downside Abbey, near Bath. On 19th December 1947, Ealing was established as an independent Conventual Priory. It was raised to the status of an Abbey on 26th May 1955.? The Benedictines of Downside set up this monastic foundation in London at the request of Cardinal Herbert Vaughan, who wanted the monks to take charge of the Divine Office at Westminster Cathedral. In the deliberations surrounding the decision to accept Vaughan?s proposal, however, members the English Benedictine Congregation never minimized or lost sight of the monastic character of this new adventure. At the end of the nineteenth century, many English Roman Catholics believed that a cathedral in central London would provide a testimony, as well a place of worship, to the respectability and achievements of their religion. Cardinal Herbert Vaughan, who became the Archbishop of Westminster in 1893, strongly supported the construction of a new cathedral for his large urban archdiocese.
    [Show full text]
  • Abide in My Love and You Shall Bear Much Fruit (Cf
    IMPORTANT This is the international version of the text of the Week of Prayer 2021 Kindly contact your local Bishops’ Conference or Synod of your Church to obtain an adaptation of this text for your local context Resources for THE WEEK OF PRAYER FOR CHRISTIAN UNITY and throughout the year 2021 Abide in my love and you shall bear much fruit (cf. Jn 15:5-9) Jointly prepared and published by The Pontifical Council for Promoting Christian Unity The Commission on Faith and Order of the World Council of Churches Scripture quotations: The scripture quotations contained herein are from The New Revised Standard Version of the Bible, copyright © 1989, 1995, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used with permission. All rights reserved. The search for unity: throughout the year The traditional period in the northern hemisphere for the Week of Prayer for Christian Unity is 18-25 January. Those dates were proposed in 1908 by Paul Wattson to cover the days between the feasts of St Peter and St Paul, and therefore have a symbolic significance. In the southern hemisphere where January is a vacation time churches often find other days to celebrate the Week of Prayer, for example around Pentecost (suggested by the Faith and Order movement in 1926), which is also a symbolic date for the unity of the Church. Mindful of the need for flexibility, we invite you to use this material throughout the whole year to express the degree of communion which the churches have already reached, and to pray together for that full unity which is Christ’s will.
    [Show full text]
  • Ut Unum Sint on Commitment to Ecumenism
    IOANNES PAULUS PP. II Ut unum sint On Commitment to Ecumenism 1995.05.25 1 INTRODUCTION 4 CHAPTER I - THE CATHOLIC CHURCH’S COMMITMENT TO ECUMENISM 4 God’s plan and communion 5 The way of ecumenism: the way of the Church 9 Renewal and conversion 11 The fundamental importance of doctrine 12 The primacy of prayer 16 Ecumenical dialogue 18 Local structures of dialogue 18 Dialogue as an examination of conscience 20 Dialogue as a means of resolving disagreements 22 Practical cooperation 22 CHAPTER II - THE FRUITS OF DIALOGUE 22 Brotherhood rediscovered 24 Solidarity in the service of humanity 25 Approaching one another through the Word of God and through divine worship 26 Appreciating the endowments present among other Christians 27 The growth of communion 27 Dialogue with the Churches of the East 28 Resuming contacts 31 Sister Churches 33 Progress in dialogue 35 Relations with the Ancient Churches of the East 36 Dialogue with other Churches and Ecclesial Communities in the West 40 Ecclesial relations 41 Achievements of cooperation 43 CHAPTER III - QUANTA EST NOBIS VIA? 43 Continuing and deepening dialogue 45 Reception of the results already achieved 46 Continuing spiritual ecumenism and bearing witness to holiness 48 Contribution of the Catholic Church to the quest for Christian unity 49 The ministry of unity of the Bishop of Rome 53 The communion of all particular Churches with the Church of Rome: a necessary condition for unity 53 Full unity and evangelization 55 EXHORTATION 57 Endnotes IOANNES PAULUS PP. II Ut unum sint On Commitment to Ecumenism 1995.05.25 ------------------------------------------------------------------------------------------------- INTRODUCTION 1.
    [Show full text]
  • The Holy See
    The Holy See BENEDICT XVI GENERAL AUDIENCE Paul VI Audience Hall Wednesday, 18 January 2012 [Video] Week of Prayer for Christian Unity Dear Brothers and Sisters, The Week of Prayer for Christian Unity begins today. For more than a century it has been celebrated every year by Christians of all Churches and ecclesial communities in order to invoke the extraordinary gift for which the Lord Jesus himself prayed at the Last Supper, before his Passion: “that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn 17:21). The practice of the Week of Prayer for Christian Unity was introduced in 1908 by Fr Paul Wattson, the founder of an Anglican religious community who later entered the Catholic Church. The initiative received the blessing of Pope St Pius X and was later promoted by Pope Benedict XV, who encouraged its celebration throughout the Catholic Church with the Brief Romanorum Pontificum of 25 February 1916. The Octave of Prayer was developed and perfected in the 1930s by Abbé Paul Couturier of Lyons, who supported the prayer “for the unity of the Church as Christ wants her and in conformity with the instruments that he desires”. His last writings show that Abbé Couturier saw this Week as a means which enables Christ’s universal prayer “to enter and penetrate the entire Body of Christians”; it must grow until it becomes “an immense, unanimous cry of the entire People of 2 God”, asking God for this great gift.
    [Show full text]
  • Our Heroes in History JOSEPHITES CELEBRATE 125 YEARS
    JOSEPHITES CELEBRATE 125 YEARS Our Heroes in History .. St. Aug’s marches in DC Meet a Josephite pastor Fire and water in Houston Page 26 Page 14 Page 22 St. Joseph and a balanced work life...page 16 “Every life counts: from the beginning to the end, from conception to natural death.” – Pope Francis, in a Jan. 19 tweet. 2 | THE JOSEPHITE HARVEST CONTENTS News of the Society 4 From the Superior General 16 Work, rest and prayer St. Joseph shows us what a 5 Celebrating 125 years. ‘balanced life’ can be Josephites begin a year long celebration 7 A first for America Parish Life Father Charles Uncles, SSJ, was first African-American priest 20 A century in Baton Rouge 8 Action and achievement St. Francis Xavier parish begins Cardinal Herbert Vaughn 100-year anniversary founded the Josephites and 22 Test of fire and water much more Houston parish survives 10 An integrated seminary hurricane and fire IN THIS ISSUE St. Joseph opened doors to all 24-25 Requiescat In Pace ‘Astonishing life of priesthood candidates achievement’ - page 8 Father John L. M. Filippelli, SSJ 11 Answering a call from Father Joseph Francis Del Vatican II Vecchio, SSJ Josephites led the way in 28 Continuing the Mission reviving the diaconate 29 Josephite Perpetual Enrollments 12 They named the town after him Josephite pastor had a major impact 13 Bishop Reflections Bishop of Birmingham followed Josephites south 14 Meet a Josephite Pastor Anywhere in the world, it’s great to be a Josephite VOLUME 130 • NUMBER 2 • SPRING 2018 • PRINTED IN USA • JOSEPHITES.ORG The Josephites are pro-life, standing for safeguarding the right to life of every human being; pro-family, promoting the dignity and sanctity of marriage; pro-chastity, uphold- ing the virtue all are called to embody in their state of life.
    [Show full text]