Sequilla christii


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The work of Fr Norris; a mitigated St Ignatius spiritual diary that leads people to a greater understanding of yourself and your relationship with others and most importantly with God.

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Sequilla christii

  1. 1. Patron: Fr James Norris.“Take and receive O’ Lord, my memory, my understanding and my will.”Born. 23 April 1923. Ordained. 27 July 1947.Died. 6 Oct 2007.Fr. James Norris-Mitigated St Ignatius rule-formation diary.An apostolic ministry13,568 WORDSMr Mark & Mrs Annette BairdThursday, April 18, 2013Page 1 of 24 Created on 4/17/2013 0:46:00 a4/p4123
  2. 2. Contents“Take and receive O’ Lord, my memory, my understanding and my will.” .............................1Contents......................................................................................................................................2Grace and peace be with you - in Christ Jesus...........................................................................2Committee Structure................................................................................................................23Financials for the first year.......................................................................................................23Starting in year…….per annum expenses …. ........................................................................24Contact email: for information and comments thank and peace be with you - in Christ Jesus.Page 2 of 24 Created on 4/17/2013 0:46:00 a4/p4451234566
  3. 3. It is with friendship that we ask for your help in a matter that is very important to us and canyou please pray for us? In 1941 Fr. James Norris went to the Seminary in Essedon, Australiaand after Ordination he then did missionary work in Japan until retirement, returning toRotorua his hometown in 2004. Fr Norris handed on his diary to Mark Baird in 2004 and Idecided to type up his notes and study his work because I believe it has great merit for theaverage person and the Church.It is the Fr. James Norris mitigated –St Ignatius rule- diary-‘Opus in fides’ that caused an1‘event’ which occurred 8 years ago and I have reflected on its meaning and how this giftcould best bear fruit for the Holy Catholic Church. This providential religious 2‘event’ hasoccurred that led us to a reflection on the need for a specific apostolic ministry. We believethis ‘event’ – and the tradition of ‘handing on’ of his diary is something that requires the useof our talents to benefit people who are looking for an understanding on reflective spiritualexercises. We would like to get your support to use a house in Jerusalem and with adexperimentum develop ‘St Josephs house’ a catechetical institute for the diversely able.“Aggiornamento", the Pope explained, "does not mean breaking with tradition; rather, it is anexpression of that traditions ongoing vitality. It does not mean reducing the faith, debasing itto the fashion of the times . . . Quite the contrary, just as the Council Fathers did, we mustmould the today in which we live to the measure of Christianity. We must bring the todayof our times into line with the today of God” 3‘New methods and new forms of expressionare needed to convey to the people of today the perennial truth of Jesus Christ, forever newand the source of all newness.’ However the same doctrine must continue to be taughtcorrectly without error and the Opus of Fr Norris is mitigated from the St Ignatius exercises.The praxis of the work needs a lot of discernment on best to safe guard the deposit of faithwhile propagating the Fr Norris’s diary.4‘The first paragraph of Dues Caritas Est announcesthat being a Christian is not the result of an ethical choice or a lofty ideal but the encounterwith an event, a person, who gives life a new horizon and a decisive direction. This event isguided by the Holy Spirit and fostered by the Sacraments and the teaching of theMagisterium. Christianity is not an intellectual system, a collection of dogmas or a moralism.Christianity is a love story it is an event.’Gods Will and the mystery of Jesus’ salvific mission are hidden and we are called to followChrist in; poverty, chastity and obedience within the Body of Christ, His Holy Church.It iseasiest to begin with the Catechism of the Catholic Church, which enunciates the principlewithin the context of mans social nature. 5“We have a tendency to exaggerate our failings,difficulties, circumstances and exaggerate our own importance however we look at God andsee our nothingness finding rest and peace in Him, looking simply to God as our lovingFather and do His Will peacefully and lovingly. Scruples are a cautionary temptation and at1‘I observed that “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which giveslife a new horizon and a decisive direction … Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere ‘command’; it is theresponse to the gift of love with which God draws near to us” Message of his holiness Benedict xvi for lent 2013.2The definition of the word ’event’ relates to question of a ‘call’ from the Church. When Fr Jim Norris passed on his diary to us we believethis is a symbolum, in which question and answer are united in the indissolubility of a definite event.3xiii ordinary general assembly the new evangelization for the transmission of the Christian faith instrumentum laboris vatican city 20124Ibid 665Fr Norris diary pg 121Page 3 of 24 Created on 4/17/2013 0:46:00 a4/p47878910111213141516171819202122232425262728293031323334353637383940414243444546910111213141516171820
  4. 4. present leads us away from true devotion however we are conscious of the determent thismay cause in profit of faith.6‘The absolute claim of Jesus Christ means that the types of theOld Testament are to be interpreted in reference to Him, not to the minister who is thetemporary incumbent of an office. It means that salvation is meditated by Christ, not man. Itmeans that salvation of Christ can be mediated by ministers who are themselves not holy,because it comes not from them but from Him. The primacy of Christology means, therefore,an objectification of the Church’s prerogative of holiness, which is not dependent on thesubjective worthiness of her ministers.’ That relativizes the status of the holder of a spiritualoffice; it clarifies the subsidiarity position vis-a vis the absolute primacy of Christ: it alsorelieves a burden because like all the faithful can rely on the saving advocacy of the Lord,even though it is a duty to represent the shepherd Jesus Christ. This insight should warn usabout over exaggerated claims to holiness.’Our mission is to use the work ‘Opus in Fides’ Fr Norris diary as a catechesis. 7‘In what doesman’s wretchedness actually consist? Above all, in his insecurity; in the uncertainties withwhich he is burdened; in the limitations that oppress him; the lack of freedom that binds him;in the pain that makes life hateful to him.’ “We can say, then, that the root of man’swretchedness is loneliness, is the absence of love.” 8‘No one can escape from thefundamental questions: What must I do? How do I distinguish good from evil? The answer isonly possible thanks to the splendour of the truth which shines forth deep within the humanspirit, as the Psalmist bears witness: "There are many who say: O that we might see somegood! Let the light of your face shine on us, O Lord”. (Ps 4:6).The desire to do good is the motivation to use the ‘diary’ which has been written by Fr.Norris for this particular use, being over 274 pages long it covers his reflections on the StIgnatius exercises he did, it is not a personal diary on his experiences or opinions. 9Thesplendor of being an image of God no longer shines over man. To this are added the greatglobal problems: inequality in the distribution of the goods of the earth, growing poverty,impoverishment and exhaustion of the earth and its resources, hunger, sickness and the clashof cultures. All this shows that the growth of our possibilities has not been matched by acomparable development of our moral energy.The ‘ministry’ is still in formation as we discern the correct way to use our talents and weneed to develop this ministry within the walls of the Church so we do not cause a schism. Weare a religious institution and are not really concerned with the ego or how we are perceivedby others, God’s will is the primary concern. 10In Pope Leo XIIIs time such a concept of theChurchs right and duty was far from being commonly admitted. Indeed, a two-fold approachprevailed: one directed to this world and this life, to which faith ought to remain extraneous;the other directed towards a purely other-worldly salvation, which neither enlightens nordirects existence on earth. The Popes approach in publishing Rerum novarum gave theChurch "citizenship status" as it were, amid the changing realities of public life, and thisstanding would be more fully confirmed later on. In effect, to teach and to spread her socialdoctrine pertains to the Churchs evangelizing mission and is an essential part of the Christianmessage, since this doctrine points out the direct consequences of that message in the life of6Ibid 2827Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) p 52.8Ioannes Paulus PP. II. Veritatis splendor.9Ibid. p 156. ‘The Subiaco Address Cardinal Ratzinger Convent of Scholastica Subiaco Italy 1 April 200510JOHN PAUL II HOLY FATHER « CENTESIMUS ANNUS »encyclical letter to his venerable brother bishops in the episcopate thepriests and deacons families of men and women religious all the Christian faithful and to all men and women of good will on the hundrethanniversary of rerum novarumPage 4 of 24 Created on 4/17/2013 0:46:00 a4/p4212247484950515253545556575859606162636465666768697071727374757677787980818283848586878889902324252627282930
  5. 5. society and situates daily work and struggles for justice in the context of bearing witness toChrist the Saviour. This doctrine is likewise a source of unity and peace in dealing with theconflicts which inevitably arise in social and economic life. Thus it is possible to meet thesenew situations without degrading the human persons transcendent dignity, either in oneselfor in ones adversaries, and to direct those situations towards just solutions.Within the ‘Opus’ of the Fr Norris diary exists a ‘rule’ of prayer and formation. An‘OFFICE’ is a place of prayer not just for administration but to develop the ‘rule’ the Opus ofthe Fr. Norris diary is a religious work it has prayers as the most important part of formation.11‘Base’ communities are not a new concept in times when simply faith was considered theanswer to the Church’s formation theology. ‘The ease with which the word ‘base’ has, in themeantime insinuated itself into the vocabulary of high Church officials is one of the odditiesin the development of the Church in recent years. The word implies a system of values that isfar from self-evident. The structuring in terms of ‘base’ is intended to give the oppressed anopportunity to speak for themselves and so finally to convert the heretofore false structure ofsociety into a new sound one.’ 12‘In our context, that means that we would no longer expect tosolve a question such as that of inter confessional communion by a clarification of thetheoretical and theological problems that will then be accepted by whatever institutions arecurrently ‘at the top’. Facts or so it is thought must come first and they are not to be found atthe top but only at the ‘base’, whose character as ‘base’ rests precisely on the fact that it is thesole source from which new facts can be generated.’ 13As a ‘base’, the credo creates its ownecumenism. The paradox of the situation lies in the fact that precisely this ecumenism of aunity experienced in terms of the creed is sceptical with regard to institutions – is in certainrespects, even further removed from them than a base ecumenism with its predilection foraction. Apart from occasional pronouncement it continues to be, far the most part silent, andconsequently ineffective, if not actually useless. It is here, I think that both the problem andthe hope of the situations appear most clearly. The unity of the centre of the credo, whichreveals its binding force in the confrontation of the present. Those who discover it must havethe courage to relinquish their distrust of institutions and to take advantage of the forms andpossibilities that they offer and develop. This ‘Office’ is of service as well as formation ofreligious prayer and reflection; we want to be in the Church to be a part of the Body of Christ,a somewhat different aspect to serving as a layperson because the formation is moreconcentrated nature requiring less secular distractions. 14‘Institutions have the task ofinspiring, of distinguishing, of purifying, of mediating. They must help those who hesitate toseize the positive that exists; they must remind the too hasty of their responsibility to thewhole and thus serve the unity of all.’15‘On the threshold of the modern age, the Imitation of Christ voices a dramatic protestagainst the disintegration of faith into a theology that had become empty learning and thedetermined option for a Christianity of the unlearned; “Let it be our highest study to becomeabsorbed in meditation on the life of Jesus Christ.” “Even if you knew by heart the wholeBible and sayings of all the philosophers what would it profit you without the love of Godand His Grace”? 16‘It is of primary importance, precisely in our situation, that there be11Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco. (1989) p302.12Ibid 31013Ibid 30314Ibid 30415Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) Imitation of Christ I 1.3.16Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) p309.Page 5 of 24 Created on 4/17/2013 0:46:00 a4/p4313291929394959697989910010110210310410510610710810911011111211311411511611711811912012112212312412512612712812913013113213333343536373839404142
  6. 6. concrete communities that can and do provide an environment in which the individual canexperience the communio ecclesiae as a real communio. The collapse of natural socialgroupings that formerly served this purpose and the resultant anonymity of a technicalcivilization makes it all the more important that there be such visible embodiments of thefaith. The fraternities and clubs of an earlier generation served much the same purpose but thebenefits that occurred at that time have lost their appeal for ‘modern’ man and must bereplaced or augmented by the formation of communities that can be ‘home’ to the seekingindividual of today’. Truth and Freedom exist in the evangelical counsels and when an eventtakes place in life, free will gives us the choice to 17‘launch into the deep’ and as the fruits ofVatican II start to take effect.18‘There is a growing exchange of ideas, but the very words by which key concepts areexpressed take on quite different meanings in diverse ideological systems. Finally, manpainstakingly searches for a better world, without a corresponding spiritual advancement.Influenced by such a variety of complexities, many of our contemporaries are kept fromaccurately identifying permanent values and adjusting them properly to fresh discoveries. Asa result, buffeted between hope and anxiety and pressing one another with questions aboutthe present course of events, they are burdened down with uneasiness. This same course ofevents leads men to look for answers; indeed, it forces them to do so.’ “The Lord is near untothem that are of a broken heart; and saves such as be of a contrite spirit”. Ps 34:18The whole philosophy of the Catholic doctrine sets the secular belief of; success, ability,expertize and qualifications up-side down. A child is greater than anyone; a traitor is anApostle, the poor become rich, the sick are healed in a different way, the weak are madestrong. We are recognized as a new and unknown entity and rightly so, therefore we ask thein this ‘Year of Faith’ we remember the primacy of grace and the need to develop formationgroups to foster greater acts of faith. 19‘Christine doctrine arose initially in the context of thecatechumenate; only from there can it be renewed. For this reason the development of acontemporary form of catechumenate is one of the pressing tasks confronting the Church andtheology today.’ Abiding with 20Canon Law we have no desire to establish any ministrywithout the proper ecclesiastical authority. 1At that time the disciples approached Jesus andsaid, "Who is the greatest in the kingdom of heaven?" He called a child over, placed it intheir midst, and said, "Amen, I say to you, unless you turn and become like children, you willnot enter the kingdom of heaven. Whoever humbles himself like this child is the greatest inthe kingdom of heaven. And whoever receives one child such as this in my name receives me."Whoever causes one of these little ones who believe in me to sin, it would be better for himto have a great millstone hung around his neck and to be drowned in the depths of the sea.(Mt 18:1-6). 21Life for them centered on the faith and they saw things in their properproportion God first in all things. So should you understand life trying to cultivate a child-like17Hamilton Diocese Pastoral plan.18Pastoral constitution on the church in the modern world gaudium et spes promulgated bynhis holiness, pope paul vi on december 7, 196519Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 2720Can. 299 §1. By means of a private agreement made among themselves, the Christian faithful are free toestablish associations to pursue the purposes mentioned in ⇒ can. 298, §1, without prejudice to the prescriptof ⇒ can. 301, §1. Can. 301§1 It is for the competent ecclesiastical authority alone to establish associations ofChrist’s faithful which intend to impart Christian teaching in the name of the Church, or to promote publicworship, or which are directed to other ends whose pursuit is of its nature reserved to the sameecclesiastical authority.21Fr James Norris mitigated –St Ignatius rule/diary. P194Page 6 of 24 Created on 4/17/2013 0:46:00 a4/p44344134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172454647484950515253545556
  7. 7. trust and simplicity and a love of simple things- Become a child of Jesus and Mary and onewho is entirely cast off from poisonous spirit of this material world.22‘Just as there is bitter zeal that removes one from God and leads to hell, so there is a goodzeal that removes one from vices and leads to God and eternal life. May we love one anotherwith fraternal affection… fear God in love… Put absolutely nothing before Christ who willbe able to lead all to eternal life’. It is zeal that keeps this desire to have the ‘opus’ of Fr.Norris diary used positively for the good of humanity.23‘A confused ideology of freedom leads to dogmatism which is showing itself increasinglyhostile to freedom. It is evident that the canon of the Enlightenment culture, less thandefinitive contains important cultures.’ It is not my will but the will of my Father that must bedone, this is the way of Jesus our teacher who makes the ‘rule’ (way of living) by which welive and breathe. This primary rule does not exclude individual free will but encouragesdevelopment of each person and the community. This includes people in the work ofdeveloping virtue by; discovering what gives life, what might it be, the ideal, and how toincrease it. This really describes what is meant by ‘work’ and the Mass is missionary and itsends us into the world to go in peace and love to serve the Lord. Other positive signs ofEucharistic faith and love might also be mentioned. The ‘office’ is necessary to develop areligious formation institute. 24‘Unfortunately, alongside these lights, there are also shadows.In some places the practice of Eucharistic adoration has been almost completely abandoned.In various parts of the Church abuses have occurred, leading to confusion with regard tosound faith and Catholic doctrine concerning this wonderful sacrament.2Consider it pure joy, my brothers and sisters]whenever you face trials of many kinds, 3because you know thatthe testing of your faith produces perseverance. 4Let perseverance finish its work so that you may be matureand complete, not lacking anything. 5If any of you lacks wisdom, you should ask God, who gives generously toall without finding fault, and it will be given to you. 6But when you ask, you must believe and not doubt, becausethe one who doubts is like a wave of the sea, blown and tossed by the wind. 7That person should not expect toreceive anything from the Lord. 8Such a person is double-minded and unstable in all they do.(James 2-8)To be ‘in’ the Church has a different aspect the being in the secular world and even though itis not entirely possible to separate the two, in the beginning of formation it is necessary tohave a place of retreat to use for contemplation for the study of the Fr. Norris opus. Once theformation reaches a certain level moving into the secular world does not eradicate temptationto sin but means the Kingdom of Heaven is more present on our journey. 25‘As all themembers of the human body, though they are many, form one body, so also are the faithful inChrist (cf: 1 Cor.12:12) Also in the building up of Christ’s body there is engaged a diversityof members and functions.’ 26‘At all times and in every race, anyone who fears God and doeswhat is right has been acceptable to Him.(cf. Acts 10:35) He has, however, willed to makemen holy and save them, not as individuals without any bond or link between them, but ratherto make them into a people who might acknowledge him and him in holiness.’ ‘It is ofprimary importance precisely in our situation that there be concrete communities that can anddo provide an environment in which the individual can experience the communio ecclesiae asa real communio. The collapse of the natural social groupings that formerly served thispurpose and the resultant anonymity of a technical civilization makes it all the moreimportant that there be such visible embodiments of the faith. The formation of suchcommunities must be accomplished in conjunction with the Bishop and thus in conjunction22Ibid p 165 “Rule of Benedict of Norcia.” Ch. 7223Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) P160. “Subico Address.” 1 April2005.24Ecclesia de Eucharistia. Ioannes Paulus PP. II. 2003 04 17.25Lumen Gentium 1964 Paul VI26Ibid. Ch IIPage 7 of 24 Created on 4/17/2013 0:46:00 a4/p4575817317417517617717817918018118218318418518618718818919019119219319419519619719819920020120220320420520620720820921021121221321421521621721859606162636465
  8. 8. with the universal Church, into which the community must be integrated and which it mustnot replace but only reveal. It must be Catholic, that is, the life that is from and for the wholemust in principle on which it is constructed- that is true on all levels.’Tradition is a fundamental Catholic principle and it is the history of the Church and thekingdom of God with Jesus Christ’s teaching is the pinnacle of our catechesis. 27‘The lessonslearnt through history give us the guidance to cope with the trouble and strife from dailyliving. ‘Despite the diversity of tradition, one fact is uniformly recognizable: although Jesusfought determinedly against the dogmatism of a casuistically tradition, he stood firmly rootedin the foundation of Old Testament faith, that is the foundation of the law and the prophets.Even apart from content, this seems to me to offer a most significant insight with regard tostructure. Jesus did not present his message as something new, as the end of all that precededit. He was and remained a Jew, that is, he linked his message to the tradition of believingIsrael.’ 28On one hand, theology must show that Apostolic Tradition is not somethingabstract, but that it exists concretely in the different traditions that have formed within theChurch. On the other hand, theology has to consider why certain traditions are characteristicnot of the Church as a whole, but only of particular religious orders, local churches orhistorical periods. While criticism is not appropriate with reference to Apostolic Traditionitself, traditions must always be open to critique, so that the ‘continual reformation’ of whichthe Church has need[69] can take place, and so that the Church can renew herselfpermanently on her one foundation, namely Jesus Christ. Such a critique seeks to verifywhether a specific tradition does indeed express the faith of the Church in a particular placeand time, and it seeks correspondingly to strengthen or correct it through contact with theliving faith of all places and all times. The Fr. Norris opus is mitigated from the StIgnatius exercises making it a reflection catechesis taken page by page used in referenceto the ‘exercises’ it is gives the catechist a study guide to their own reflection and that ofboth Fr. Norris and St Ignatius.29‘The Sadducees represent the one group the professed allegiance to the most ancientelements of tradition in order to leave themselves free to arrange the present as they pleased.Qumran exemplifies the other group by petrifying tradition at a particular moment in time,the circle of the past. Both groups are well represented in the modern world. Nothing of thiskind is to be discovered in Jesus. Like Jesus himself, in other words, we must not see in thatcriticism a general or readily generalizable model of behavior. To conclude that one whowishes to belong to Jesus must be like Him, radically of tradition is to overlook thefundamental fact of His relationship to God and, because of it, to the traditional form ofGod’s word.’ 30‘What we Christians must learn from Christ is therefore, neither revolutionnor traditionalism but something quite different from the Fathers perspective of a concreterelationship to God.’ 31‘Conversion to the faith is not, obviously, simply a turning to theshelter of a community but purposeful turning to the TRUTH that the community hasreceived and that is it’s distinctive characteristic, that, in fact is why the community as aformal entity, seeks converts through the Catechumenate, which discloses the content andmanner of Christian life,’ ‘Propagation of the Truth, can occur only through initiation into away of life, truth does not “sell” itself for less. The attempt to develop a catechetical model27Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 9528International theological commission theology today: perspectives, principles and criteria.29Ibid 9630Ibid 9831Ibid128-129Page 8 of 24 Created on 4/17/2013 0:46:00 a4/p4666721922022122222322422522622722822923023123223323423523623723823924024124224324424524624724824925025125225325425525625725825926026126268697071727374
  9. 9. and, in particular, a basic pre-catechetical model (on the analogy of the Jewish proselytizingsermon.’Is the Fr. Norris opus a discussion model or a project on a blackboard? 32‘One cannotspeak of ‘formulas’ but rather of models, on the analogy of the widely spread common styleof catechesis in the early Church, which aimed, not at formulas but at conceptual context.’‘The classification of conceptual contexts in the area of faith, which is suggested here as asubstitute for the vague concept of ‘short formulas of faith’ has in this connection, a firmlydefined meaning; it claims to be, not a substitute for the symbolism, but a guide to thefundamental decision of faith that is inconvertibly expressed in the symbolism.’ 33‘Truth isnot a product. It is not a subject to the legalism of consumerism and the approach to it is not,therefore, to be determined according to the ground rules of consumer advertising.’ 34‘Todayan enormous amount of work is needed on the part of the Church. In particular the layapostolate is needed, as the Second Vatican Council reminds us. It is absolutely essential todevelop a sense of mission.’This sense of mission is why we need to be residential; the training is not a social groupor support group but a catechetical institute.It is for faith and ultimately, salvation that the Fr. Norris opus is developing an innovativeway of catechumenal formation. Still using the correct doctrine deposited in faith by JesusChrist through his ordained ministers. 35‘Whenever man escapes from the daily confrontationwith the saving and threating powers of the cosmos and apprehend themselves as acommunity that meets the pressing needs of existence together and builds a sheltering andprotective form of existence that precludes through generations, there history as a form ofsalvation has it’s origin: the individual is no longer exposed alone to the abysses of his ownexistence but sees themselves as a member of our race, a nation, a culture that gives form anddirection of our existence that guarantees safety, freedom, life- that is Salvation.’36‘Only when this history begins to contradict the fundamental experiences of life, wheninstead of sheltering us, it begins to divide and rend. (Cf. Mt 9:16-17 restoring therelationship with God and community) When instead of offering a way, it increases almostbeyond endurance the dilemma of existence. When historical consciousness is affected thenthe human individual, also undergoes a crisis: seeking to construct a new way.’ ‘In the crisisof Plato- in the crisis of Socrates, when the wretched condition to which the piety of the statehad God put to death as one hostile to God- the negation is of a quitter kind; a turning to thateternal element in man that transcends history.37The Enlightenment culture is essentially defined by the rights of freedom: it stems fromfreedom as a fundamental value that measures everything; the freedom of religious choice,including the religious neutrality of the state, freedom to express one’s own opinion, as longas it does not cast doubt specifically on this canon; the democratic ordering of the state,parliamentary control the free formation of parties, the independence of the judiciary and thesafeguarding of the rights of man and the prohibition of discrimination.’Our aim is to help the many people who are called into Holy Mother Church and sometimesthey may feel intimidated and nervous about entering in the normal way. By being witnesses32Ibid 13033Ibid 12334John Paul II. ‘Memory and Identity”. Weiden & Nicholson London 2005. P1335Ibid 15236Ibid 15637Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 159Page 9 of 24 Created on 4/17/2013 0:46:00 a4/p4757626326426526626726826927027127227327427527627727827928028128228328428528628728828929029129229329429529629729829930030130230330430530630777787980818283
  10. 10. to the grace that exists in the Holy Sacraments, living in union with Jesus, by His suffering,we hope that the witnessing message is truly Gospel. 38‘The disciples of Christ shouldeverywhere on earth bear witness to Christ and give an answer to everyone who asks a reasonfor the hope of an eternal life which is theirs. (cf. 1 Pet 3:15) Though they differ essentiallyand not only in degree, the common priesthood of the faithful and the ministerial orhierarchical priesthood are none the less ordered one to another; each in its own proper wayshares in one priesthood of Christ.’There are no easy answers to solving any of our human faults and weakness and we are notqualified except in our small sufferings to offer help to anyone and by the many efficaciousGraces in the Sacraments and with prayer and thanksgiving, living witness to a holy desire.Abnegation and active charity are a part of our ‘rule’ by this virtue we hope to find joy in ourhearts. 39‘In the preliminaries of the Baptismal rite, this (i.e. faith is the Lord’s gift) this isexpressed above all in the exorcisms; the catechumenate does not consist solely of instructionand decision; the Lord himself is at work there. Only He can break the resistance of hostileforces, only He can inspire the decision to believe.’ The reason why this opus of Fr. Norris isnecessary is not because it is contemporary but because it is at a level the common laymancan understand - it is a bridge.40‘Have the Fathers of the Church a significance for contemporary theology or not? Thiscomplex problem which is reflected in the whole dilemma of theology, it’s predicamentbetween turning back to the sources and responsibility to today for the fate of tomorrow.Vatican I expressly followed the Council of Trent in decreeing in that ecclesiological mattersand in matters of faith that meaning is to be accepted as the true meaning of Scripture, whichHoly Mother Church has held and still holds. Since Sacred Scripture must be read andinterpreted with it’s divine authorship in mind, no less attention must be devoted to thecontent and unity of the whole of Scripture, taking into account the tradition of the entireChurch and the analogy of faith.’41‘The fundamental concept of patristic exegesis, the central idea has unity, the unity that isChrist himself, who permeates and sustains all Scripture. To read Holy Scripture in the lightof Grace is to unite it. If one reads it according to the flesh as the Jews read it, the Law standsas a second entity beside the New Testament, but if read according to the Spirit, it becomesitself a Gospel; so wrote M. Pontent in his commentary from Augustine and Origen’. 42‘Thequestion of relevance of the Fathers has brought us face to face with the touchstone ofcontemporary theology as a whole- a touchstone that is the inevitable concomitant of it’sstressful position between two worlds: Faith and Knowledge. Theology has here to contentwith an intensified recurrence of auctoritas and ratio. 43‘Benoiet is right is summarizing hisreflections on patrology and liturgy in the words. “The return to the ancient tradition of the asyet undivided Church, is one of the ways that lead to unity”.38Lumen Gentium 1964 Paul VI (10)39Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.San Francisco. (1989) 13440Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.San Francisco. (1989) 13441Ibid 13642Ibid 13743Ibid 151Page 10 of 24 Created on 4/17/2013 0:46:00 a4/p4848530830931031131231331431531631731831932032132232332432532632732832933033133233333433533633733833934034134234334434534634734882868788899091929395
  11. 11. We want to use the Fr Norris diary as a guide to deepening the faith within theChurch’s catechetical ministry.44‘Above all, those of which we are in need at this moment in history are people who, throughand enlightened and lived faith; render God credible in this world. The negative testimony ofChristians, who speak about God and live against him, has darkened God’s image and openedthe door to disbelief. We need people who have their gaze directed to God, to understand truehumanity. We need people whose intellects are enlightened by the light of God, and whosehearts God opens so that intellects can speak to the intellects of others and so that their heartsare able to open up the hearts of others.’45“Pope Benedict XVI suggests that we can assumethat conversion to Christianity is not likely to consist in a request for a program but rather afavorable attitude fostered by personal relationships with Christians.” This is what the personis looking for when entering the Church. We know that the general work of charity exists tosupport the new member.46‘For there is no such thing as a faith that is a decision of anisolated individual. The believing community, for its part, is a sacramental community that is,it lives from that which it does not itself give, it lives from the worship of God in which itreceives itself. But if faith involves a being-accepted-into this community, it must mean at thesame time a being-accepted-into the Sacraments.’ 47The People of God believes that it is ledby the Lords Spirit, Who fills the earth. Motivated by this faith, it labors to decipherauthentic signs of Gods presence and purpose in the happenings, needs and desires in whichthis People has a part along with other men of our age. For faith throws a new light oneverything, manifests Gods design for mans total vocation, and thus directs the mind tosolutions which are fully human.48‘In the light of inculturation which is now in progress our experience with culturalpluralism it is often said nowadays that the synthesis with Hellenization achieved in the earlyChurch was an initial inculturation which ought not to be binding in other cultures. The latterare said to have the right to return to the simply message of the New Testament prior toinculturation which ought which ought not to be binding on other cultures. In order toinculturate it anew in their own particular milieux. This thesis is not simply false but it iscoarse and lacking in precision.’ The New Testament was written in Greek and bears theimprint of the Greek Spirit, which had already come to maturity as the Old Testamentdeveloped. True there are elements in the evolution of the early Church which do not have tobe integrated into all cultures. None the less the fundamental decisions made about therelationship between faith and the use of reason is part of the faith, they are developmentsconsonant with the nature of faith itself.’The Church’s Tradition is handed on and the Fr. Norris opus was handed on and the effects ofVatican II have meant that the laity has this duty, even if it is beyond them in education andor formation. 49“Jesus has called you to something higher. Answer the call then aim high,relying for your consolations and joys from Him.” After further discernment, prayer andconsultation with Bishop Denis we have decided to write his book using his dairy notes. Ibelieve his diary opus, his gift to us is Divine Providence, discerning and praying using hisdiary notes it may become a ‘mitigated rule’ for our apostolic ministry for the Holy CatholicChurch. We humble ask for your opinion. The Fr Norris ‘mitigated rule’ that has developed44Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 16545Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 12246Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) p4147PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD GAUDIUM ET SPES PROMULGATED BYNHISHOLINESS, POPE PAUL VI ON DECEMBER 7, (1965) 11.48Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 166. The Regenburg Address.49Fr Norris spiritual/formation/catechetical dairy. (1942) p 185Page 11 of 24 Created on 4/17/2013 0:46:00 a4/p496973493503513523533543553563573583593603613623633643653663673683693703713723733743753763773783793803813823833843853863873883893903913929899100101102103104105
  12. 12. over time is a theoretical catechesis and a gift to develop a person’s natural and grace giventalents. 50In this work of Catechetical training in the faith Ratzinger concludes the urgentneed is for reconstruction of the existential context. In this work of catechesis and thereception of revelation all faculties of the soul have a role to play. Within the Augustinian-Bonavanturian tradition these faculties are listed as the memory, the intellect and the will. InDe Trinitate Augustine used the terms memoria, intectus, voluntas, memory, intellect andwill. St Bonaventure tied these faculties to the processions of the Trinity. The generatingMind, the Word and Love are in the soul as memory, understanding and will which areconsubstantial, co equal and interpenetrate each other.51It’s not that Vatican II was endorsing a modernistic evolutionism but the Vatican IIorientation simply expresses our deeper knowledge of the problem of historicalunderstanding which is no longer adequately expressed by the simply ideas of a given fact.And it’s explanation because the explanation, as a process of understanding cannot be clearlyseparated from what is being understood. This interdependence of the two does not removethe ultimate basic difference between assimilation and what is assimilated even if they can nolonger be strictly isolated. 52The merits of the revelation as history approach is that it placesthe emphasis on the individuals relationship with God and picks up Biblical themes whichtend to be understated in the [Suarezian] propositional model. Instead of claiming that thewords of Scriptures contain direct doctrinal propositions. It places the focus on the totalpattern of salvation history. In so doing it opens up the Scriptures for personal reflection andthe possibility of personal encounters with the real source of revelation, the Word of Godhimself-Jesus Christ. 53‘In such a theology of grace it is not life according to the natural lawor to ethics that saves and fulfills us, more radically it involves a relationship of communionwith the person of Jesus Christ.’Do you think that the Fr. Norris Opus has a special place in the catechumenate?54‘Today the difference between Thomist and Communio types is not a difference overofficial magisterial teaching. Both reach the same conclusions about the immorality ofcontraception, the impossibility of ordaining women and of marriage between persons of thesame sex and the need for Sacerdotal hierarchy. However, they are different in the readingsof the causes of contemporary theological crises, that is, different readings of where and howthings went wrong. They therefore have different prescriptions for remedying the post-conciliar crisis. The Communio scholars are firmly of the view that the problem ofsecularization was fostered by the intellectual errors of the Church’s own scholars inparticular by the two-tiered or extrinsicist accounts of the relationship between nature andgrace which came to prominence after the Council of Trent (1545-1563) by extrinsicistaccounts of the relationship between faith and reason fostered by Leonine and Neo- Thomistswho muted the patristic heritage of the Thomism in order to defend the faith within theKantian parameters and by extrinsicist accounts of the relationship between the world and theChurch, sometimes called the distinction between the secular and sacred realms, fostered byCatholic scholars dedicated to a synthesis of the Liberal and Catholic traditions.’ Sooner orlater the human body starts to degrade and ability diminishes, it is the length of time that acts50Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) . (St Bonaventure ‘The Journey ofthe Mind to God. Translation P. Boehner. Cambridge. Hackett 1993.) 2151Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.San Francisco. (1989) 18852Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) . 65‘Ratzinger at the Cathedral ofMunster in 1964.’53Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.San Francisco. (1989)54Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 25Page 12 of 24 Created on 4/17/2013 0:46:00 a4/p4106107393394395396397398399400401402403404405406407408409410411412413414415416417418419420421422423424425426427428429430431432433434435108109110111112113114115116117
  13. 13. as an enforced asceticism and if the person has the opportunity to faith and reason a certainlevel of catechesis links the nature of the human body to the glory of the Cross and theResurrection. By Grace a person, imperfect but working towards redemption and aided bythe Sacraments; we can try to live in union with Jesus on the Cross and on a journey to thelight of the world .This is the light that will give revelation to the Gentiles. Listening to theword of God leads us first and foremost to value the need to live in accordance with this law“written on human hearts” (cf. Rom 2:15; 7:23). 55‘Through divine revelation God chose toshow forth and communicate Himself and the eternal decisions of His will regarding thesalvation of man. That is to say, He chose to share with them those divine treasures whichtotally transcend the understanding of the human mind.’56‘The notion that becoming aChristian depends on man’s own decision runs the risk of diminishing the awareness of whatis properly the first component, the initiative of God, which awakens and calls me. The factthat something objective takes place in Baptism, that something happens to me that is overand above my own decision and capacity, is impressively demonstrated in infant Baptism. AsOrigen says “We discover the spiritual meaning of the mysterium of a holy sign, only whenwe live the mystery.”By relying on the grace in the Sacraments and the missionary spirit in the Fr Norrisdiary we hope to develop a deeper faith. 57’The Church, Mother of mankind, above all, seeswith profound sorrow "an innumerable multitude of men and women, children, adults and oldpeople and unique human beings, who suffer misery". By means of catechesis, in which dueemphasis is given to her social teaching, the Church desires to stir Christian hearts "to thecause of justice" and to a "preferential option or love for the poor", so that her presence mayreally be light that shines and salt that cures.’ 58‘By overcoming the alienation and filling inthe trends that separate us, we shall be able to consider our difficulties in quiet a new light. Ifwe stay close to one another, we shall also seek the best way to a tomorrow that will makepossible the remedying of the past and restoration of the former beauty of the one undividedChurch.’The Fr Norris mitigated- St Ignatius rule that is written down is something that can lastgenerations. It is not dependent on personality but sound theology. With the grace of Godand faith we will develop an ‘office of prayer using the Fr Norris ‘rule’ and work in thecontext of the Gospel. “Your lives and your committed service proclaim the greatness towhich every human being is called: to show compassion and loving concern to the suffering,just as God himself did. In your noble work we hear an echo of the words found in theGospel: Spe Salvi, “just as you did it to one of the least of these my brothers, you did it tome” (Mt 25:40). 59‘The last entry in Bernanos has his country priest enter into his diary.’ “Itis easier than one thinks to hate oneself. Grace consists of forgetting oneself. But if pridewere completely dead in us then the grace of graces would be to love oneself humbly as justone, however unessential part of suffering members of Christ.55Die Verbum Second Vatican Council. Canon 7. Denzinger 180. 6. (377)56Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) p4157 Holiness Pope John Paul II, on 11 August 1997,approved this present General Directory for Catechesis and authorized its publication.+ Darío Castrillón Hoyos Archbishop Emeritus of Bucaramanga Pro-Prefect Crescenzio Sepe Titular Archbishop of Grado Secretary58Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 21059Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) P 79Page 13 of 24 Created on 4/17/2013 0:46:00 a4/p4118119436437438439440441442443444445446447448449450451452453454455456457458459460461462463464465466467468469470471472473474475120121122123124125126127128129
  14. 14. 60‘The community can do nothing of itself. It can be pneumatological only if each member ofit is imbued with the Spirit. On the other hand, however the community of the whole Church,the community of the visible form of her link with her beginning, is for the individual, theplace of the Spirit and guarantee of union with the Spirit.’61‘Immediately after the Vat II Council, however it was not the communio ecclesiology ofDe Lubac which became fashionable but the idea of the Church as a people of God, whileaccepting that there is a legitimate theological meaning behind the concept Ratzinger hasnone the less been clear in this criticism of the nuances it implies. He believes it hidesinfluences of ecclesiologies which de facto revert to an exclusively Old Testament characterof the Church is more distinctively underlined by the concept of the Body of Christ. ‘Inreality there is no truly New Testament Catholic concept of Church without a direct and vitalrelation not only with sociology but first of all with Christology.’ 62The post conciliar fashionof speaking of the Church almost exclusively as the People of God: ‘involves no small dangerof sinking once more into a purely sociological and even ideological view of the Churchthrough ignoring the essential insights of the Constitution on the Liturgy and the Constitutionon the Church and by over simplifying, externalizing and making a catchword of a termwhich can only keep its meaning if it is used in a genuinely theological context.’ Here theconcrete example of Ratzingers criticism is the middle European (We are Church) movementwhich is quite Congregationalist in its ecclesial vision.’A ‘office’ is a fundamental need of our petition without it catechetical formation will notdevelop past a level which does not bear the fruit in the Fr Norris spiritual formationdiary That Congregationalist view of church is a danger we are very careful of. It is verydifficult to discern the ‘will’ of God and understand the mystery of Christological events in aperson’s life. What may be perceived as failure or foolishness can in fact be the will of ourFather. What may prevent errors in theology and practical works can be limited by workingon Church property under the watchful gaze of our Shepherds.. 63‘But what does thistranscendence of communal understanding over the mere exegesis of text consists? It wascomposed at a time when the emergence of a new group of intellectuals, the so calledGnostics, raised the problems that are not unlike those we are facing today. Simple Christiansfelt themselves deceived and at the same time, more or less helplessly victimized by theintellectual superiority of the Gnostics and their inventions’.As for you, the anointing that you received from him remains in you, so that you do not needanyone to teach you. But his anointing teaches you about everything and is true and notfalse; just as it taught you, remain in him. (1 Jn 2:27)64‘De Labac for his part, is convinced that Christianity is by its very nature, a mystery ofunion. The essence of Original Sin is the split into individuality, which knows only itself. Theessence of redemption is the mending of the shattered image of God, the union of the humanrace through and in One who stands for all and in whom, as Paul says (Gal3:28) all are one.’65‘The holy people of God shares also in Christ’s prophetic office it spreads abroad a livingwitness to him, especially by a life of faith and love and by offering to God a sacrifice of60Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 2446186. The Ratzinger report. San Francisco. Ignatius 1985. 47.62Ibid The Dignity of the Human Person.63Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St IgnatiusPress. San Francisco (1989) 33064Ibid p4965Lumen Gentium 1964 Paul VI (12)Page 14 of 24 Created on 4/17/2013 0:46:00 a4/p4130131476477478479480481482483484485486487488489490491492493494495496497498499500501502503504505506507508509510511512513514515516517518132133134135136137138139140
  15. 15. praise, the fruit of lips praising his name (cf. Heb 13:15) The whole body of the faithful whohave an anointing that comes from the Holy One (cf. 1Jn 2:20.27) cannot err in matters ofbelief.’ The diary of Fr Norris is the primary theology we preach. 66‘The ‘we are church’movement suffers from a clearly inadequate awareness of the Church as a mystery ofcommunion, especially in so far as they have not sufficiently integrated the concept ofcommunion with the concepts of the ‘people of God’ and the Body of Christ and have notgiven due importance to the relationship between the Church as communion and the Churchas Sacrament.’ 67‘For each Christian, God has an idea which fixes his place within themembership of the Church; this idea is unique and personal, embodying for each hisappropriate sanctity. The Christians supreme aim is to transform his life into the idea ofhimself secreted in God, this individual law freely promulgated for him by pure grace ofGod.’68‘The universality of the Church involves on the one hand a most solid unity and on theother, a plurality and diversification, which do not obstruct unity, but rather confer upon it thecharacter of ‘communion’. This plurality refers both to the diversity of ministries, charismsand forms of life and apostolate within each particular Church and to the diversity oftraditions in Liturgy and culture among various Church’s. Ratzinger has therefore suggestedthat the many new ecclesial movements operative within the post-conciliar Church need to‘suppress their individual peculiarities.’ 69‘The proponents of pluralist theology the religionscan retain all their formulas, forms and rites but they need to be ordered to a common rightpraxis.’ Ratzinger calls this a pragmatic approach he first addressed these kinds of ideas in aseries of articles in L’ Osservatore Romano in the 1970’s in response to the World Council ofChurch’s project to view Christianity in terms of orthopraxy, that is, to focus on practices, notbeliefs. Ratzinger has consistently opposed all projects giving priority to orthopraxy and in sodoing follows the lead of Romano Guardini, who as early as the 1920’s spoke of the primacyof Logos over Ethos.’ 70‘We can say that the center of the oldest ecclesiology is theEucharistic assembly- the Church is Communio. The concept of Church is concentrated in thedivine service: the Church in the divine service signifying an all-embracing humanresponsibility. This cultus is always unlimited and unlimitable. In the last analysis, the wholesignifies a Eucharistic concept of “office” (cf. St Josephs House office.) if the Church isEucharist, then the ecclesial office of overseer is essentially, responsibility for the ‘comingtogether’ that is identical with the Church but this process of coming together encompassesall of life.’We believe one of the effective means to developing faith is to improve communicationby catechesis in prayer. Fr John Kelly OSCO wrote a simply booklet on developingcontemplative prayer and this guide is what we want to use in our training. 71Once a semesterthere was a dies academicus, when professors from every faculty appeared before the66Ibid 86. (Letter to the Bishops of the Catholic Church on some ASPECTS OF THE Church as understood as Communion. Art 1.67Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) The theological Locus of Ecclesialmovements. Communio: International Catholic review 25. 1998 480-50468‘Ratzinger. The theological Locus of Ecclesial movements. Communio: International Catholic review 25. 1998. The Yes of Jesus ChristExercises in Faith, Hope and Love. (New York: Crossroad 1991) 3869Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) 101. Ratzinger. ‘Inter-religiousDialogue and Jewish- Christian Relations’ communio: International Catholic Review 25 (1998) 29-41 at 3370Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 25471APOSTOLIC JOURNEY OF HIS HOLINESS BENEDICT XVI TO MÜNCHEN, ALTÖTTING AND REGENSBURG (SEPTEMBER9-14, 2006)MEETING WITH THE REPRESENTATIVES OF SCIENCELECTURE OF THE HOLY FATHER Aula Magna of the University of RegensburgTuesday, 12 September 2006 15 of 24 Created on 4/17/2013 0:46:00 a4/p4141142519520521522523524525526527528529530531532533534535536537538539540541542543544545546547548549550551552553554555556557143144145146147148149150151152153154155156157
  16. 16. students of the entire university, making possible a genuine experience of universitas -something that you too, Magnificent Rector, just mentioned - the experience, in other words,of the fact that despite our specializations which at times make it difficult to communicatewith each other, we made up a whole, working in everything on the basis of a singlerationality with its various aspects and sharing responsibility for the right use of reason - thisreality became a lived experience. 72‘For man, the key issue is not invention but conformity,attention to the justice of the creator, to the truth of creation itself. That is the only guaranteeof freedom; it alone ensures that inviolable respect of person for person, for Gods creature,that according to Paul is the mark of one who knows God. Conformity of this kind,acceptance of the truth of the creator in His creatures, is Worship. That is what is at issuewhen we say: I believe in God, the Almighty creator of Heaven and Earth.’73‘The imposition of hands as a rite of Pneumatic investiture in office is explicitly stated (2Tim 1:6) but cf. Acts 6:6 a sharper contrast is made between the one Bishop and the group ofpresbyters; the Bishop has the duty of installing presbyters in the different localities. (Titus1:5).’ We have no desire for fame and at present prefer obscurity. We hope that our oblationis not seen as pride or ambition and as Our Lord prays. “Father if it be possible, let thischalice pass from me. Nevertheless let not My will be done but thine.” A ‘calling from God’itself is a mystery and we may not even know what God has planned for us but it is veryimportant that every person is supported in this process and we are not saying that we arequalified in any way to receive this consideration. We will pray and discern God’s will inrelative obscurity. 74‘An obsession with planning could render the churches impermeable tothe Spirit of God and above all Communio must not be conceived as if the avoidance ofconflict were the highest Pastoral value.’75‘If it is true that all salvation has to do with Christ (in whatever way) and that the Church isinseparable from Christ, then it is clear that this Church participates in his universalmediation and that every relation to Christ somehow includes the Church as well.’“Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to berich in faith and to be heirs of the kingdom that he has promised to those who love him?”(James 2:5)The Fr. Norris diary could be our ‘rule’ which we believe is just a guide to living acatechetical life it is not too complicated and it is, we believe true and correct doctrine.I therefore, the prisoner of the Lord beseech you that you walk worthy of the vocationwherewith you were called, with lowliness and meekness, with long suffering, forebearingone another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There isone body and one Spirit even as you are called in one hope of your calling.( Eph 4:1-4) Thiswork of Fr Norris is so valuable to us and we would like to use his work as our ‘rule.’ Faith isthe most important aim and everything we do works towards greater faith of ourselves andothers. 76Christianity is the “Religion of the Word of God,” not of “a written and mute word,but of the incarnate and living Word.” Consequently the Scripture is to be proclaimed, heard,read, received and experienced as the word of God, in the stream of the apostolic traditionfrom which it is inseparable.’ We hope to use the Fr Norris’ diary as a daily lesson for people72Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) p7973Ibid 27974Ibid 50375Ibid. Ratzinger. Theological Highlights.’ 7176POST-SYNODAL APOSTOLIC EXHORTATION VERBUM DOMINI OF THE HOLY FATHER BENEDICT XVI TO THEBISHOPS, CLERGY,IN THE LIFE AND MISSIONOF THE CHURCHPage 16 of 24 Created on 4/17/2013 0:46:00 a4/p4158159558559560561562563564565566567568569570571572573574575576577578579580581582583584585586587588589590591592593594595596597598599600601160161162163164165166167
  17. 17. to meditate and use his prayers. Using his work from the Columban, St Ignatius 30 day retreatFr Norris did when at the Seminary.“Consider your own call, brothers and sisters: not many were powerful, not many were ofnoble birth. “But God chose what is foolish in the world to shame the wise; God chose whatis weak in the world to shame the strong God chose what is low and despised in the world,things that are not, to reduce to nothing things that are, so that no one might boast in thepresence of God.”(1Cor 1:26-29)Our gospel/work is to witness and live from the Fr Norris ‘rule’ which he wrote and wewant to be a witness to the grace received from the Sacrament. It is Jesus Christ, theteacher who is our soul help and learning to listen to the Word is our work. Without theefficacious grace given to the Holy Catholic Church most secular work is empty andmeaningless. “O Lord, your word is firmly fixed in the heavens and the faithfulness of theLord endures to all generations” (Ps 119:89-90), whoever builds on this word builds thehouse of his life on rock” (cf. Mt 7:24). This writing on human hearts is the only way todescribe our ‘calling’ it is not knowledge of theology, or Piety but a mystery why we feel wehave a ‘call’ to do this work. We do not know why we want this ‘work’, when it is easier todo something else and give some excuse for not answering the call, but it is the definition ofCatholic caritas that is the basis of our life’s meaning.This ‘call’ will continue to be a lifelong process of discernment and without Sacramentalgrace, faith is as nothing. Blessed are we for having faith. Humility is a very importantvirtue and it opens our eyes and ears to hearing God’s word and learning do be alter christus.77‘Likewise, the lay faithful’s role in the well-being of the Church is essential since the Lorddoes not expect pastors “to undertake by themselves the entire saving mission of the Church”(Lumen Gentium, 30).’ 78Pope Benedict XVI sums up what we as people need to work at, “thetrue measure of humanity is essentially determined in relationship to suffering and to thesufferer. A society unable to accept its suffering members and incapable of helping to sharetheir suffering and to bear it inwardly through ‘com-passion’ is a cruel and inhuman society”(Spe Salvi, 38) For we know, brothers and sisters loved by God, that he has chosen you, 5because our Gospel came to you not simply with words but also with power, with the HolySpirit and deep conviction. You know how we lived among you for your sake. 6You becameimitators of us and of the Lord, for you welcomed the message in the midst of severe sufferingwith the joy given by the Holy Spirit. (Thes:14-7)There are many methods to help alleviate poverty and our ministry is all about reconciliation-rehabilitation. We are unable to do much to stop poverty however by working on developingrelationships we can build a foundation that supports growth in faith. 79‘Sin is an objectivedisorder in the structuring of human existence.’ 80I spoke of destitution rather than poverty,because poverty will always be with us in different forms, however hard we work to77ADDRESS OF HIS HOLINESS BENEDICT XVI TO THE BISHOPS OF THE EPISCOPAL CONFERENCESOF THE PACIFICAND OF NEW ZEALANDON THEIR “AD LIMINA” VISIT.78VISIT TO THE SAN JOSÉ FOUNDATION GREETING OF HIS HOLINESS BENEDICT XVI Madrid Saturday, 20 August 2011 ©Copyright 2011 - Libreria Editrice Vaticana.79Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008)80ADDRESS OF CARDINAL ANGELO SODANO TO THE PARTICIPANTS IN THE CONFERENCE HELD AT THE UNITEDNATIONS HEADQUARTERS TO STUDY THE "INITIATIVE AGAINST HUNGER AND POVERTY" New York Monday, 20September 2004Page 17 of 24 Created on 4/17/2013 0:46:00 a4/p4168169602603604605606607608609610611612613614615616617618619620621622623624625626627628629630631632633634635636637638639640641642643170171172173174175176177178
  18. 18. overcome it. We believe that starting and restoring the relationship with God and His Churchis the way people can transform the material poverty into a virtue of spiritual poverty,“Blessed are the poor in Spirit for theirs is the Kingdom of Heaven.” (Lk 6:20)27Jesus looked at them and said, "With man, that is impossible. But not with God. All thingsare possible with God." (Mark 10:27)Caution must be exercised with working on catechetical formation that a scruple doesnot hinder the process charity. 81‘The attempt to give Christianity a new publicity value byputting it in an unqualified positive relationship to the world-corresponds to our feeling aboutlife and hence continues to thrive. Many a false anxiety about sin, created by a narrow-minded moral theology. One might also say that the words sin-repentance belong to the newtaboos with which modern consciousness protects itself against the powers of those darkquestions that could be dangerous to its self-assured pragmatism.’82‘Truth is not always comfortable for man, but it is only truth that makes him free and onlyfreedom that brings him joy.’ What makes man joyful? What robs him of joy? What puts himat odds with himself? What opens himself and to others? But whom or what is he to like, whodoes not like himself? We can love ourselves only if we have first been loved by someoneelse. Man is that strange creature that needs not just physical birth but also appreciation if heis to subsist. This is the root of the phenomenon known as hospitalism.’Our 4 aims are to:1. Restore the Relationship with God.2. Build up the Relationship with self.3. Share our Relationship with others in the Church.4. Look after the Relationship with the rest of creation.83‘Paul refers quiet plainly to the mediating character of the apostolic ministry when he says.“So we are ambassadors for Christ; it is as though God were appealing through us, and theappeal that we make in Christ’s name is: be reconciled to God.’ (2 Cor 5:20)The aim is by 84working to reconcile the 4 foundational relationships so that people canfulfill their callings of glorifying God by working and supporting themselves and theirfamilies with the fruit of their work. We do this by studying the Fr Norris diary, page bypage, every day and praying. 85‘Moral strength has not grown together with thedevelopment of science’ rather it has diminished because the technical mentality regulatesmorality to the subjective realm.’ ‘86Ratzinger does not view the Church in sociological termsas a network of power structures. He is completely hostile to this mentality. He does not seethe Church as one large multinational corporation with franchise operations across the globe.He thinks it is precisely this kind of narrowly sociological thinking that is fostered by thePeople of God concept.’ 87“Rather than analyzing the Church from the vantage point ofcorporate models he prefers the perspective of the communio ecclesiological whichacknowledges the existence of a unified symphonic network of different spiritual missions.81Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) p5682Ibid p7983Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 27584When helping hurts. How to Alleviate poverty without hurting the poor and your selfSteve Corbett & Brian Fikkert Moody publishers pg 18585Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 15786Ibid P8987Ibid 89Page 18 of 24 Created on 4/17/2013 0:46:00 a4/p4179180644645646647648649650651652653654655656657658659660661662663664665666667668669670671672673674675676677678679680681682683684685177181182183184185186187188189192
  19. 19. 88‘But in order to keep the Gospel forever whole and alive within the Church, the Apostlesleft Bishops as their successors, “handing over” to them “the authority to teach in their ownplace.” This sacred tradition, therefore of both the Old and New Testaments are a mirror inwhich the pilgrim Church on earth looks at God, from who she has received everything, untilshe is brought finally to see Him as He is, face to face. (1Jn 3:2)’We must always be obedient to the Hierarchy of the Magisterium. 89“The obedience of faith(Rom 16:26. Rom 1:5. 2 Cor 10:5-6) is to be given to God who reveals, an obedience bywhich man commits his whole self freely to God, offering the full submission of intellect andwill and freely consenting to the truth revealed by Him. To make this act of faith, the grace ofGod and the interior help of the Holy Spirit must precede and assist moving the heart andturning it to God, opening the eyes of the mind and giving joy and ease to everyone inassenting to the truth and believing in it.” 90‘In Romans 6:17 for instance, this act of faith isdefined as the process by which an individual submits to one particular creed and in doing soperforms an act of obedience that comes from the heart, that is, from the center of the wholebeing’.It is not my will but the will of my Father that must be done, this is the way of Jesus ourteacher who makes the ‘rule’ by which we live.91‘A confused ideology of freedom leads todogmatism which is showing itself increasingly hostile to freedom. It is evident that thecanon of the Enlightenment culture, less than definitive contains important cultures.’ Thisprimary rule does not exclude individual free will but encourages development of eachperson and the community. This includes people in the work of developing virtue by;discovering what gives life, what might it be, the ideal, and how to increase it. This reallydescribes what is meant by ‘Church’ and the Mass is missionary and it sends us into theworld to go in peace and love to serve the Lord. 92‘Other positive signs of Eucharistic faithand love might also be mentioned. Unfortunately, alongside these lights, there are alsoshadows. In some places the practice of Eucharistic adoration has been almost completelyabandoned. In various parts of the Church abuses have occurred, leading to confusion withregard to sound faith and Catholic doctrine concerning this wonderful sacrament. At timesone encounters an extremely reductive understanding of the Eucharistic mystery. Stripped ofits sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore,the necessity of the ministerial priesthood, grounded in apostolic succession, is at timesobscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as aform of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Churchexpresses her faith. How can we not express profound grief at all this? The Eucharist is toogreat a gift to tolerate ambiguity and depreciation. It is my hope that the present EncyclicalLetter will effectively help to banish the dark clouds of unacceptable doctrine and practice, sothat the Eucharist will continue to shine forth in all its radiant mystery.’93“Today, many Christians myself included (Joseph Ratzinger) experience a quiet uneasinessabout attending divine services in a strange church: they are appalled at the thought of the88Dogmatic Constitution on Divine Revelation Dei Verbum89Dei Verbum Second Vatican Council. Canon 7. Denzinger 180(377)90Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 32991Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) P160. “Subico Address.” 1 April2005.92Ecclesia de Eucharistia. Ioannes Paulus PP. II. 2003 04 1793Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) 283Page 19 of 24 Created on 4/17/2013 0:46:00 a4/p4193194686687688689690691692693694695696697698699700701702703704705706707708709710711712713714715716717718719720721722723724725726727728195196197198199200201202203204
  20. 20. half-understood theories, the amazing and tasteless personal opinions. I am simply notinterested in what fantasies this or that priest may have spun for himself regarding questionsof Christian faith. When I go to Church, it is not to find there my own or anyone else’sinnovations but what we have all received as the faith of the Church- the faith that spans thecenturies and can support us all.”94Christians were able to demonstrate persuasively how empty and base were theentertainments of paganism and how sublime the gift of faith in the God who suffers with usand leads us to the road of true greatness. Today it is a matter of great urgency to show aChristian model of life that offers a live able alternative to the increasingly vacuousentertainments of leisure time societies a society forced to make increasing recourse to drugsbecause it is sated by the usual shabby pleasures. 95The First Letter to the Corinthians (1:18-31) tells us that many of the early Christians belonged to the lower social strata, and preciselyfor this reason were open to the experience of new hope, as we saw in the example of Bakhitain Spe Salvi. Yet from the beginning there were also conversions in the aristocratic andcultured circles, since they too were living “without hope and without God in the world”.As part of the ‘rule’ we would develop our own personal faith and develop arelationship with Jesus and promote the teaching of the Church by being witnesses toHis saving grace. This is a gospel/work ethic that we would like to promote. An aim thatwelcomes people to ‘come as you are’ and develop in faith, primarily relying on efficaciousand habitual grace and affective prayer, putting our hope and faith on the Holy Sacramentswhich transforms the person into an imperfect alter christus. Everything is directed at theEucharist and the Sacraments working together at the right time and allowing the individualto participate in the ‘way,’ as used by St Paul, to develop their way to grow in the faith.“There is no act however trivial but has a train of consequences as there is no hair so smallas casts a shadow”. St. Bernard. 96‘From Gods standpoint faith liberates reason from its blindspots and therefore helps it to be ever more fully itself. Faith enables reason to do its workmore effectively and to see its proper object more clearly. This is where Catholic socialdoctrine has its place: it has no intention of giving the Church power over the state. Even lessis it an attempt to impose on those who do not share the faith ways of thinking and modes ofconduct proper to faith. Its aim is simply to purify reason and to contribute here and now tothe acknowledgement and attainment to what is just.’The Magisterium is asking us to ‘launch into the deep’ (Hamilton Diocese Pastoral plan.) andencouraging laypeople to take an active part in the Church discipleship and there are manyfaith programs that do this, however our job is to study the Fr Norris ‘rule’ and help peoplegrow in love for our Lord and His Church. ‘Paul developed a theology of these ministriesonly indirectly by describing them as part of the numerous charisms of the organism of theBody of Christ, in which the Pneuma confers many gifts and duties and ipso facto also theseministries (Rom 12:6-8, 1 Cor 12:28-31) There is consequently, an essential differencebetween what is said here and what is said in the great epistles: it is no longer thepneumatically constituted plurality of the Body of Christ described: rather the ministerialoffices within this Body are represented as gifts of the Pneuma from the glorified Lord.’94Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) . (St Bonaventure ‘The Journey ofthe Mind to God. Translation P. Boehner. Cambridge. Hackett 1993.)74 (J. Ratzinger & MPero ‘Without roots.’ New York Basic books.2005 125-2695SPE SALVI OF THE SUPREME PONTIFF BENEDICT XVI (5)96‘Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) Dues Caritas Est. Art 28Page 20 of 24 Created on 4/17/2013 0:46:00 a4/p4205206729730731732733734735736737738739740741742743744745746747748749750751752753754755756757758759760761762763764765766767768769770771772773207208209210211212
  21. 21. 97The Venerable Servant of God John Paul II made this urgent task a central point of his far-reaching Magisterial teaching, referring to it as the “new evangelization,” which hesystematically explored in depth on numerous occasions—a task that still bears upon theChurch today, particularly in regions Christianized long ago. Although this task directlyconcerns the Church’s way of relating ad extra, it nevertheless presupposes first of all aconstant interior renewal, a continuous passing, so to speak, from evangelized toevangelizing. It is enough to recall what was affirmed in the Post-Synodal ApostolicExhortation Christifideles Laici: “Whole countries and nations where religion and theChristian life were formerly flourishing and capable of fostering a viable and workingcommunity of faith, are now put to a hard test, and in some cases, are even undergoing aradical transformation, as a result of a constant spreading of an indifference to religion, ofsecularism and atheism. This particularly concerns countries and nations of the so-called FirstWorld, in which economic well-being and consumerism, even if coexistent with a tragicsituation of poverty and misery, inspires and sustains a life lived ‘as if God did not exist’.This indifference to religion and the practice of religion devoid of true meaning in the face oflifes very serious problems, are not less worrying and upsetting when compared withdeclared atheism. Sometimes the Christian faith as well, while maintaining some of theexternals of its tradition and rituals, tends to be separated from those moments of humanexistence which have the most significance, such as, birth, suffering and death.98The conciliar document Lumen Gentium focuses away from the emphasis on the Church’sjuridical nature and clericalism this has fostered. The Church is neither a parliamentary normonarchical super state, but rather a fabric of worshipping congregations whose unityconsists in the essential unity of divine worship and the faith witnessed to in that worship.’99‘Kant had denied that God could be known in the realm of pure reason, but at the same timehe had represented God freedom and immortality as postulates of practical reason, withoutwhich, coherently, for him no moral behavior was possible. Does not today’s situation of theworld make us think perhaps he was right? We must reverse the axiom of the Enlightenmentand say; Even one who does not succeed in finding the way of accepting God, should,nevertheless, seek to live and direct their life ‘veluti si Deus daretur’ as if God existed. In thisway, no one is limited in their freedom but all our affairs find the support and criterion onwhich they are in urgent need.’We do not aim to feed or clothe people but teach that Jesus loves every one of us and calls usto a greater unity with Him, through His Church. We cannot do this by claiming we areoverly holy, pious or righteous before God but we can say that we are sinners but there isalways room for one more in His Church. “100Neither for thee did I begin, nor for thee will Istop.” St Bernard.101 7But to every one of us is given grace, according to the measure of the giving of Christ.8Wherefore he saith:Ascending on high, he led captivity captive; he gave gifts to men.9Now that he ascended, what is it, but becausehe also descended first into the lower parts of the earth?10He that descended is the same also that ascendedabove all the heavens, that he might fill all things.11And he gave some apostles, and some prophets, and othersome evangelists, and other some pastors and doctors,12For the perfecting of the saints, for the work of the97UBICUMQUE ET SEMPEROF THE SUPREME PONTIFF BENEDICT XVI ESTABLISHING THE PONTIFICAL COUNCIL FORPROMOTING THE NEW EVANGELIZATION98Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) Theological Highlights of Vatican II (New York Paulist Press 1966) 90-9199Ibid p164100St Ignatius Sixth note on scruples pg 82101 21 of 24 Created on 4/17/2013 0:46:00 a4/p4213214774775776777778779780781782783784785786787788789790791792793794795796797798799800801802803804805806807808809810811812813814815816215216217218219220221222223
  22. 22. ministry, for the edifying of the body of Christ:13Until we all meet into the unity of faith, and of the knowledge ofthe Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ; (Ephesians 4:7-13)( Douay-Rheims 1899 American Edition) (DRA)102‘When the initial harmony of our existence has been rejected, when that psycho-physicaloneness has been ruptured by which the “YES it is good that you are alive” sinks, with lifeitself, deep into the core of the unconscious- then birth itself is interrupted existence itself isnot completely established.’ Then the discovery of the ‘why’ begins and St Joseph’s House isa supported environment providing interesting opportunities to think about these questions, ajourney of self-discovery is left behind and grace enters into the life to bring metanoia.103‘The last entry in Bernanos has his country priest enter into his diary reads: It is easier thanone thinks to hate oneself. Grace consists of forgetting oneself. But if pride were completelydead in us, then the grace of graces would be to love oneself humbly as just one, howeverunessential part of the suffering Christ’104‘Love alone is of no avail. It serves no purpose if truth is not on its side. Only whentruth and love are in harmony can know joy. For it is the truth that makes man free.“The light of Gods face shines in all its beauty on the countenance of Jesus Christ, "theimage of the invisible God" (Col 1:15), the "reflection of Gods glory" (Heb 1:3), "full ofgrace and truth" (Jn 1:14). Christ is "the way, and the truth, and the life" (Jn 14:6).Consequently the decisive answer to every one of mans questions, his religious and moralquestions in particular, is given by Jesus Christ, or rather is Jesus Christ himself, as theSecond Vatican Council recalls: "In fact, it is only in the mystery of the Word incarnate thatlight is shed on the mystery of man. For Adam, the first man, was a figure of the future man,namely, of Christ the Lord. It is Christ, the last Adam, who fully discloses man to himself andunfolds his noble calling by revealing the mystery of the Father and the Fathers love".105‘Here I am reminded of something Socrates said to Phaedo in there earlier conversations,many false philosophical opinions had been raised, and Socrates says: ‘It would be easilyunderstandable if someone became so annoyed at all these false notions that for the rest oftheir life he despised and mocked all talk about being- but in this way he would be deprivedof the Truth of existence and would suffer a great loss.’We have an obligation to Our Lord to ask the Magisterium if this is a call from God and thisleads us to ask for approval to work at establishing this apostolic work.It is with profound gratitude that we thank all those in the Magisterium that have taken ourpetition seriously.Non nobis Domine, non nobis sed nomin, tuo do gloriam. (To us no glory, Lord to us noglory,But glory to thy name.)Yours eternally in Christ;Mr. Mark & Mrs. Annette Baird102Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’ Oxford Uni press (2008) “Joseph Pieper Munich 1972 esp38-66103Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. SanFrancisco (1989) p79104Ibid p80105Ibid p.173.Page 22 of 24 Created on 4/17/2013 0:46:00 a4/p4224225817818819820821822823824825826827828829830831832833834835836837838839840841842843844845846847848849850851852853854855856857858859221222226227228229230
  23. 23. Committee Structure.The proposed initial committee structure is primarily spiritual because the work is Religiousand faith building and if our ‘rule’ is approved an action committee will be formed to workon day to day issues. In ministry work we would only work in the Church and have a ministrythat is under the direction of the Magisterium. We would like to develop our ‘rule’ andestablish an apostolic ministry that can serve the Church truthfully and faithfully.We must rely on the living spirit of Jesus Christ to head the work, so we can concentrate onprayerful development. Without being hasty in the judgments of others a person who is poor,uneducated or disabled is best suited to serve in vocational positions and does not have to bequalified in the traditional way and judging by different standards is important when a personis living with a disability. A committee member does not have do have any specialqualifications or abilities and can just do their best to serve in whatever manner the abilitiesand talents interest them.Development of the structure and day to day duties must be democratic and open to free willbut Poverty, Chastity and Obedience, Canon Law, Catechesis, Moral theology and teachingfrom the Sermon on the Mount must be a big part of the rule and that is the work of everyperson in the committee.Financials for the first year.Mr. Mark & Mrs. Annette Baird are both on the Invalid Benefit (C.V.) and for over 25 years’experience real conditions of poverty and receive a weekly benefit and can work up to 15hours a week each in New Zealand. We have accumulated many skills over the years but thismeans very little the main consideration is faith! I was at the Good Shepherd Collegestudying Theology when I was commissioned by Mahitahi. I then went to Kiunga, PapuaNew Guinea both of these events changed my faith. I returned to Auckland where I met mywife Annette and we were married at St Michael’s Church in Rotorua in 2010. Using the FrNorris opus has remained the major objective in my life.For the first 6 months of discernment we want only to sit and pray. It is important thatevangelical poverty always remain the virtue that is seen in the public ministry and it wouldbe advantageous if we trust in the providence of God to supply our needs for the first 6months. After the first six months of obscurity and quiet reflection. We would like theDiocese to handle finances and any donations are directly paid in to a trust account andmonthly budgets are submitted to the finance manager of the Diocesan Centre. Howeverthe very act of being in the employment of the Church requires a minimal amount of materialsupport and paper work which we hope to leave up to Magisterium and the Financecommittee and Combined Parish Councils.Footnotes: 1 Timothy 5:18 Deut. 25:4 1 Timothy 5:18 Luke 10:7Page 23 of 24 Created on 4/17/2013 0:46:00 a4/p4231232860861862863864865866867868869870871872873874875876877878879880881882883884885886887888889890891892893894895896897898899900901902903904905233
  24. 24. Starting in year…….per annum expenses ….Communications- Computers $5860Transport-11 seater people carrierPetrol/car maintenance $3580Building rental $Building maintenance.Assisted equipment- lifting disabilities.Food-daily meals $Office furniture $650Tea/Coffee hospitality etc. $480Power $1820Total $At this early stage we are not expecting much and discerning God’s will but we are verygrateful for the support and attitude of Bishop Denis and the all our Priests.We feel that the faith is promoted by active ministries and even if it is a small thing that wedo, it may have far reaching consequences for the benefit of the Church. Re: ‘Empty hands’Fr Norris interview.106From this basic condition flow certain consequences on the practical level and in thebehaviour among the staff of the Holy See — "the spirit of thrift," "a readiness always to takeaccount of the real but limited financial possibilities of the Holy See and their source," "aprofound trust in Providence." And, over and beyond all these qualities, "those who work forthe Holy See must therefore have the profound conviction that their work above all entails anecclesial responsibility to live in a spirit of authentic faith, and that the juridical-administrative aspects of their relationship with the Apostolic See stand in a particular light."4. The remuneration owed to the clerical and lay staff at the Holy See, according to theirpersonal conditions of life, is regulated by the major principles of the social teachings of theChurch, which have been made quite clear by the magisterium of the Popes from the time ofthe publication of Leo XIII’s Encyclical Letter Rerum novarum up to John Paul II’sEncyclicals Laborem exercens and Sollicitudo rei socialis.We remain conscious of the continuing journey under the guidance of the Holy Spirit.Additional documentation:Opus in fides ‘rule’Opus in fides spiritual opus of Fr NorrisEnd106APOSTOLIC CONSTITUTION PASTOR BONUS JOHN PAUL, Bishop servant of the servants of God foran everlasting memorial.Page 24 of 24 Created on 4/17/2013 0:46:00 a4/p4234235906907908909910911912913914915916917918919920921922923924925926927928929930931932933934935936937938939940941942943944236237238239