The document discusses Father Kentenich's vision for an Apostolic World Federation as outlined by St. Vincent Pallotti and the current status of that vision. It notes that Father Kentenich modified Pallotti's concept by structuring the apostolate based on commitment levels rather than fields. He envisioned a strongly federal worldwide structure with Schoenstatt as a model case and core community. While the vision seemed utopian, current globalization may make such a federation more feasible. However, for most members today, the Apostolic World Federation does not exist in practice.
Saint Basil in the 4th century organized charitable works in Caesarea including a soup kitchen, homeless shelter, school for beggars, hostel, and hospital. This complex of buildings was vast and called "The New City" or "Basil's Place." It provided an early example for the Church's involvement in public works and charity. Pope Leo XIII's 1891 encyclical Rerum Novarum addressed social problems arising from industrialization and advocated for workers' rights and unions. It condemned unrestrained capitalism and communism, and affirmed private property rights. It became the foundation of Catholic social teaching. Subsequent popes further developed Catholic social doctrine in encyclicals addressing topics like economic issues, development,
The Church and the State A Critical Reading of John Locke’s Theologico Politi...ijtsrd
This document provides a summary and analysis of John Locke's views on separating the church and state. It discusses several key points:
1) Locke believed the church and state must be clearly separated to avoid conflicts that arise when one exerts power over the other. The church concerns itself with spiritual matters of salvation while the state focuses on civil interests like life, liberty and property.
2) A true church, for Locke, is one that focuses on saving souls through peaceful means rather than force. It promotes morality and virtue rather than persecution. Any church that claims sole authority or forces uniformity of belief is not a true church.
3) Locke criticized the English church for acting immorally
Institutional Communication on Economic Matters in VaticanJustin Dominic
This document discusses the institutional communication of the Holy See on economic matters. It provides an overview of the departments that manage the Holy See's finances, including the Apostolic Camera and Secretariat for the Economy. It emphasizes the importance of transparency in financial operations and communicating the Church's role and teachings on economic issues to the wider public.
The document summarizes a newsletter from the Biblical Research Institute. It discusses several topics:
1) It clarifies that the Seventh-day Adventist Church is not a member of the World Council of Churches and only has observer status, but is a member of the Conference of Secretaries of Christian World Communions.
2) It provides a summary of a preliminary report on guidelines being developed to address issues of spiritualism in Africa from a biblical perspective.
3) It includes a book review that critiques a new book by Francisco Ayala that argues against intelligent design, pointing out ways the author misrepresents the position and provides inadequate responses to some of the core arguments for intelligent design.
This document discusses the time of the absent God characterized by de-divinization, demoralization, and lack of love. It outlines several signs of God's absence in people including arrogance, violence, estrangement from family, and prioritizing worldly pleasures over faith. God's absence is also seen culturally in relativism, individualism over community, and attacks on life, marriage, and family. Economically, the dominance of homo oeconomicus and pursuit of wealth and pleasure above all else has led to crisis. The document calls for reorienting society and individuals around God once more.
Plagiarism involves stealing others' ideas or writing without giving them proper credit. Just as stealing a bookbag or money would be wrong, taking someone else's thoughts or words without attribution is also wrong. To avoid plagiarism, students should give credit to the original author by listing their name, the title of their work, and publication details when using others' ideas or words, even if rephrased. Teachers can help students understand plagiarism and find lesson plans on the topic.
The document summarizes the NIH Public Access Policy, which requires researchers who receive NIH funding to submit final peer-reviewed manuscripts to PubMed Central. It discusses how the policy benefits researchers, patients, and the public. It also outlines how libraries can help by advising authors on copyright issues, assisting with publisher agreements, and coordinating compliance efforts. The library's role is presented as helping relieve burdens on researchers while supporting open access to the biomedical literature.
Saint Basil in the 4th century organized charitable works in Caesarea including a soup kitchen, homeless shelter, school for beggars, hostel, and hospital. This complex of buildings was vast and called "The New City" or "Basil's Place." It provided an early example for the Church's involvement in public works and charity. Pope Leo XIII's 1891 encyclical Rerum Novarum addressed social problems arising from industrialization and advocated for workers' rights and unions. It condemned unrestrained capitalism and communism, and affirmed private property rights. It became the foundation of Catholic social teaching. Subsequent popes further developed Catholic social doctrine in encyclicals addressing topics like economic issues, development,
The Church and the State A Critical Reading of John Locke’s Theologico Politi...ijtsrd
This document provides a summary and analysis of John Locke's views on separating the church and state. It discusses several key points:
1) Locke believed the church and state must be clearly separated to avoid conflicts that arise when one exerts power over the other. The church concerns itself with spiritual matters of salvation while the state focuses on civil interests like life, liberty and property.
2) A true church, for Locke, is one that focuses on saving souls through peaceful means rather than force. It promotes morality and virtue rather than persecution. Any church that claims sole authority or forces uniformity of belief is not a true church.
3) Locke criticized the English church for acting immorally
Institutional Communication on Economic Matters in VaticanJustin Dominic
This document discusses the institutional communication of the Holy See on economic matters. It provides an overview of the departments that manage the Holy See's finances, including the Apostolic Camera and Secretariat for the Economy. It emphasizes the importance of transparency in financial operations and communicating the Church's role and teachings on economic issues to the wider public.
The document summarizes a newsletter from the Biblical Research Institute. It discusses several topics:
1) It clarifies that the Seventh-day Adventist Church is not a member of the World Council of Churches and only has observer status, but is a member of the Conference of Secretaries of Christian World Communions.
2) It provides a summary of a preliminary report on guidelines being developed to address issues of spiritualism in Africa from a biblical perspective.
3) It includes a book review that critiques a new book by Francisco Ayala that argues against intelligent design, pointing out ways the author misrepresents the position and provides inadequate responses to some of the core arguments for intelligent design.
This document discusses the time of the absent God characterized by de-divinization, demoralization, and lack of love. It outlines several signs of God's absence in people including arrogance, violence, estrangement from family, and prioritizing worldly pleasures over faith. God's absence is also seen culturally in relativism, individualism over community, and attacks on life, marriage, and family. Economically, the dominance of homo oeconomicus and pursuit of wealth and pleasure above all else has led to crisis. The document calls for reorienting society and individuals around God once more.
Plagiarism involves stealing others' ideas or writing without giving them proper credit. Just as stealing a bookbag or money would be wrong, taking someone else's thoughts or words without attribution is also wrong. To avoid plagiarism, students should give credit to the original author by listing their name, the title of their work, and publication details when using others' ideas or words, even if rephrased. Teachers can help students understand plagiarism and find lesson plans on the topic.
The document summarizes the NIH Public Access Policy, which requires researchers who receive NIH funding to submit final peer-reviewed manuscripts to PubMed Central. It discusses how the policy benefits researchers, patients, and the public. It also outlines how libraries can help by advising authors on copyright issues, assisting with publisher agreements, and coordinating compliance efforts. The library's role is presented as helping relieve burdens on researchers while supporting open access to the biomedical literature.
The document discusses religious identity through religious experience in charismatic and Pentecostal Christianity. It explains that charismatic Christianity emphasizes a direct experience of God through the Holy Spirit, including spiritual gifts like speaking in tongues, prophecy, and healing. Pentecostalism began in the early 20th century with people experiencing baptism in the Holy Spirit accompanied by speaking in tongues. In the 1960s, the charismatic movement spread these experiences to other Christian denominations outside Pentecostalism. The document analyzes the appealing and unappealing qualities of the experiential and enthusiastic worship encouraged in charismatic Christianity.
Decree Ad Gentes on the missionary Activity of the ChurchStSimons
1. Dialogue and respecting other cultures/faiths rather than forcefully imposing beliefs.
2. Fostering local Christian communities that stand on their own and contribute to the universal Church.
3. Involving the laity and empowering local people to be their own evangelists rather than relying on outside missionaries.
This document discusses the exercise of love by the church as a community of love. It describes how the charity of the church is a manifestation of Trinitarian love. Charity is seen as a task of the church, with early Christians sharing possessions communally. The intimate nature of the church is expressed through proclaiming God's word, celebrating sacraments, and serving through charity. While justice is important, charity will always be necessary to help those in need. The church's charitable activities should be carried out professionally and with a spirit of love and encounter with God.
The document discusses the World Council of Churches and raises concerns about its goals and activities. It claims the WCC aims to establish a one world religion under Lucifer and questions whether its vision of Christianity aligns with traditional biblical teachings. It also argues that the WCC has close ties to the United Nations and seems focused on global political goals like socialism rather than religious purposes.
Lay Vocation and Mission: Rerum Novarum to Evangelii Gaudium & Blessed AlberioneSr Margaret Kerry
Shown during the 2014 gathering of Pauline sisters this PowerPoint presents some of the Church documents that influenced Blessed James Alberione in his founding of the lay Association of Pauline Cooperators. It also shows the history of the development of the lay vocation & mission in the Catholic Church and the renewed ecclesiology of Vatican II and post-Vatican II studies.
This document provides background information on Christ Church United in Lowell, Massachusetts and its denomination, the United Church of Christ. It discusses how Christ Church United and the UCC have historically adjusted their mission and practices to meet the changing needs of their communities. The UCC was formed through mergers between Congregational and Reformed denominations in the 1950s in order to better serve people. Both the church and denomination focus on social justice issues, inclusiveness, and welcoming all people regardless of differences.
This document discusses the need for restructuring in the Society of Jesus. It notes that restructuring has been discussed in Jesuit documents for over 50 years but implementation has been slow. Restructuring is needed to foster greater collaboration, effectiveness and a shared universal mission beyond individual provinces. The document outlines some specific changes needed like increased personnel sharing between provinces, prioritizing multiple Indian and foreign languages in formation, and exposing formees to realities outside their communities. Formators are challenged to form each person uniquely rather than following general routines. True restructuring requires changes to internal mindsets and habits through spiritual animation and discernment. The universal mission of the Jesuits depends on openness to change and restructuring ourselves in response to the
Pope Francis published the encyclical Fratelli Tutti on October 3, 2020. The encyclical focuses on fraternity and social friendship. It is inspired by Saint Francis of Assisi and aims to consider the universal scope of fraternal love. Pope Francis draws from his previous statements on human fraternity and situates them in the context of reflecting on how to build a more just and peaceful world. He highlights issues like migration, communication, and care for the environment. The encyclical calls Catholics and people of good will to concrete commitments to promote the dignity of all people and universal fraternity.
This document provides a history and overview of the Father's Heart Church and Ministries (FHC&M) in Alphabet City, New York. It describes how FHC&M originated as the first Slavic Pentecostal church in America in 1919 and has since evolved from a traditional church model to a multifaceted ministry addressing social issues like poverty, unemployment, and substance abuse through programs like literacy training, job skills development, and an AIDS ministry. The ministry also operates a for-profit ice cream business and collaborates with various social services and nonprofit partners. The document analyzes FHC&M's model as a combination of contemporary, renewal, and seeker-sensitive approaches that has helped it engage the diverse
The document discusses Catholic Social Teaching (CST) and its role in society. It provides an overview of CST, explaining that CST is based on scripture, tradition, and human experience. It guides moral principles and action. The Church draws on official social documents, known as encyclicals, to develop CST and address social issues. CST is meant to bring a Christian moral vision to issues in daily life. The document also discusses the separation of Church and State and their relationship.
Powerpoint as edited by pca for proposal presentationZinnia Arcinue
The document discusses the experiences of Nguyen Tien Dat advocating for democracy and human rights as a Catholic student in Vietnam under communism. It describes how he established Catholic student groups at universities in Hanoi despite government attempts to dissolve them. The background provided covers the global history of student activism, experiences in Latin America, Europe, Asia, as well as the national context of Vietnam and the Catholic Church's role.
People's reporter vol. 28, issue 6, march 25 april 10, 2015VIBHUTI PATEL
The WCC Central Committee undertook a visit to Israel and Palestine from March 7-12 to express solidarity with churches and people in the region. The delegation met with church leaders and representatives to discuss supporting peace initiatives and reflecting on the clear wish for a just peace. Despite being a religious minority, Christians are strongly active in public life and working for justice and peace. The WCC is committed to accompanying peace and reconciliation efforts in the Middle East and believes peaceful solutions can only be achieved together with others.
Catholic Social Teachings are principles based on the Gospel that provide guidance on social issues. They have evolved over time as the Church reflects on social realities using Scripture, Tradition, reason, and experience. The Church plays an important role in society by promoting Catholic Social Teachings and speaking to the moral implications of economic, political, and cultural issues. Both clergy and laity are responsible for spreading the Gospel's values within society.
The document discusses how the Catholic Church's understanding of mission changed as a result of the Second Vatican Council from 1962-1965. The Council emphasized that mission comes from God, not the Church, and that all Christians have a role in mission, not just ordained missionaries. It moved away from understanding mission as converting others to seeing it as bearing witness to God's love and promoting justice, peace and dialogue between all people.
The document provides a personal account of life at the Venerable English College in Rome during the first session of the Second Vatican Council in 1962. It describes the monastic regime at the seminary prior to the Council. It discusses Pope John XXIII's decision to call the Council in order to bring "fresh air" to the Church and help it "read the signs of the times." It outlines some of the major debates that occurred during the first session, including the rejection of draft documents, and how the Council shifted from being a merely rubber-stamping event to a true exercise in collegiality and theological debate.
Lesson 6 | Real Time – faith | Sabbath School | Second Quarter 2015jespadill
The document discusses a group of youth working on a community service project washing cars. An insensitive comment about someone's car washing abilities threatened to divide the team. As the leader, how would you get the team back on track to finish the remaining work? It also discusses the importance of teamwork and working together effectively rather than as isolated individuals. A story is shared about missionaries in Ethiopia in the early 1900s establishing a church among the Wallamos people despite facing persecution, and how the small group of believers continued spreading the gospel after the missionaries had to leave, multiplying the church's membership.
Make Us One with Christ: The Study Guide Version Make Us One with Christ: The Study Guide Version Sep 30, 2006
This Study Guide version of Make Us One With Christ is a process guide for use by congregations of The Episcopal Church and The United Methodist Church as we live into the period of Interim Eucharistic Sharing inaugurated in 2006.
Click here ► http://www.episcopalchurch.org/library/document/make-us-one-christ-study-guide-episcopal-methodist-dialogue
Prepared by the offices of Ecumenical and Interfaith Relations The General Commission on Christian Unity and Interreligious Concerns of The United Methodist Church Members of the Dialogue The Rt. Rev. Franklin Brookhart, Co-Chair Bishop William B. Oden, Co-Chair EPISCOPAL CHURCH The Rt. Rev. Philip Duncan 2007The Very Rev. David Bird, 2002The Rev. Lois Boxill, 2002- 2006 The Rev. Theodora Brooks, 2002Ms. Jan Farmer, 2004The Rt. Rev. John Lipscomb, 2002-2003 Deacon Sunny Lopez, 2004-2006 Dr. Bruce Mullin, 2002Dr. Patricia Page, 2002Dr. Ephraim Radner, 2002-2003 Rev. Dr. Paula Barker, 2007Dr. Thomas Ferguson, Staff UNITED METHODIST CHURCH Bishop Gregory V. Palmer, 2007The Rev. Dr. Ted A. Campbell, 2006- The Rev. Trey Hall, 2002-2006 The Rev. Erica R. Jenkins, 2002The Rev. Dr. Diedra Kriewald, 2002The Rev. Dr. Russell E. Richey, 2002The Rev. Jeannie Treviño-Teddlie, 2002- The Rev. Elizabeth Gamble, Staff, 2002-2005 The Rev. Dr. Douglas Mills, Staff
The Information Handbook is a publication of the Information Office of Opus Dei and is published to help journalists and other media professionals. It contains a summary of the nature, history and organisation of the Opus Dei Prelature, an institution of the Roman Catholic Church.
Este documento presenta el contexto y temas clave del Encuentro Internacional de la Federación de Familias de Schoenstatt en Pentecostés del 2012. Aborda el Año de la Fe, el Sínodo de la Nueva Evangelización, los 50 años desde el inicio del Concilio Vaticano II, y los 5 años desde Aparecida. También discute el retorno del Santuario Original a la Familia de Schoenstatt, y el Jubileo del 2014 como una oportunidad para renovar la Alianza de Amor y la misión de S
The document discusses religious identity through religious experience in charismatic and Pentecostal Christianity. It explains that charismatic Christianity emphasizes a direct experience of God through the Holy Spirit, including spiritual gifts like speaking in tongues, prophecy, and healing. Pentecostalism began in the early 20th century with people experiencing baptism in the Holy Spirit accompanied by speaking in tongues. In the 1960s, the charismatic movement spread these experiences to other Christian denominations outside Pentecostalism. The document analyzes the appealing and unappealing qualities of the experiential and enthusiastic worship encouraged in charismatic Christianity.
Decree Ad Gentes on the missionary Activity of the ChurchStSimons
1. Dialogue and respecting other cultures/faiths rather than forcefully imposing beliefs.
2. Fostering local Christian communities that stand on their own and contribute to the universal Church.
3. Involving the laity and empowering local people to be their own evangelists rather than relying on outside missionaries.
This document discusses the exercise of love by the church as a community of love. It describes how the charity of the church is a manifestation of Trinitarian love. Charity is seen as a task of the church, with early Christians sharing possessions communally. The intimate nature of the church is expressed through proclaiming God's word, celebrating sacraments, and serving through charity. While justice is important, charity will always be necessary to help those in need. The church's charitable activities should be carried out professionally and with a spirit of love and encounter with God.
The document discusses the World Council of Churches and raises concerns about its goals and activities. It claims the WCC aims to establish a one world religion under Lucifer and questions whether its vision of Christianity aligns with traditional biblical teachings. It also argues that the WCC has close ties to the United Nations and seems focused on global political goals like socialism rather than religious purposes.
Lay Vocation and Mission: Rerum Novarum to Evangelii Gaudium & Blessed AlberioneSr Margaret Kerry
Shown during the 2014 gathering of Pauline sisters this PowerPoint presents some of the Church documents that influenced Blessed James Alberione in his founding of the lay Association of Pauline Cooperators. It also shows the history of the development of the lay vocation & mission in the Catholic Church and the renewed ecclesiology of Vatican II and post-Vatican II studies.
This document provides background information on Christ Church United in Lowell, Massachusetts and its denomination, the United Church of Christ. It discusses how Christ Church United and the UCC have historically adjusted their mission and practices to meet the changing needs of their communities. The UCC was formed through mergers between Congregational and Reformed denominations in the 1950s in order to better serve people. Both the church and denomination focus on social justice issues, inclusiveness, and welcoming all people regardless of differences.
This document discusses the need for restructuring in the Society of Jesus. It notes that restructuring has been discussed in Jesuit documents for over 50 years but implementation has been slow. Restructuring is needed to foster greater collaboration, effectiveness and a shared universal mission beyond individual provinces. The document outlines some specific changes needed like increased personnel sharing between provinces, prioritizing multiple Indian and foreign languages in formation, and exposing formees to realities outside their communities. Formators are challenged to form each person uniquely rather than following general routines. True restructuring requires changes to internal mindsets and habits through spiritual animation and discernment. The universal mission of the Jesuits depends on openness to change and restructuring ourselves in response to the
Pope Francis published the encyclical Fratelli Tutti on October 3, 2020. The encyclical focuses on fraternity and social friendship. It is inspired by Saint Francis of Assisi and aims to consider the universal scope of fraternal love. Pope Francis draws from his previous statements on human fraternity and situates them in the context of reflecting on how to build a more just and peaceful world. He highlights issues like migration, communication, and care for the environment. The encyclical calls Catholics and people of good will to concrete commitments to promote the dignity of all people and universal fraternity.
This document provides a history and overview of the Father's Heart Church and Ministries (FHC&M) in Alphabet City, New York. It describes how FHC&M originated as the first Slavic Pentecostal church in America in 1919 and has since evolved from a traditional church model to a multifaceted ministry addressing social issues like poverty, unemployment, and substance abuse through programs like literacy training, job skills development, and an AIDS ministry. The ministry also operates a for-profit ice cream business and collaborates with various social services and nonprofit partners. The document analyzes FHC&M's model as a combination of contemporary, renewal, and seeker-sensitive approaches that has helped it engage the diverse
The document discusses Catholic Social Teaching (CST) and its role in society. It provides an overview of CST, explaining that CST is based on scripture, tradition, and human experience. It guides moral principles and action. The Church draws on official social documents, known as encyclicals, to develop CST and address social issues. CST is meant to bring a Christian moral vision to issues in daily life. The document also discusses the separation of Church and State and their relationship.
Powerpoint as edited by pca for proposal presentationZinnia Arcinue
The document discusses the experiences of Nguyen Tien Dat advocating for democracy and human rights as a Catholic student in Vietnam under communism. It describes how he established Catholic student groups at universities in Hanoi despite government attempts to dissolve them. The background provided covers the global history of student activism, experiences in Latin America, Europe, Asia, as well as the national context of Vietnam and the Catholic Church's role.
People's reporter vol. 28, issue 6, march 25 april 10, 2015VIBHUTI PATEL
The WCC Central Committee undertook a visit to Israel and Palestine from March 7-12 to express solidarity with churches and people in the region. The delegation met with church leaders and representatives to discuss supporting peace initiatives and reflecting on the clear wish for a just peace. Despite being a religious minority, Christians are strongly active in public life and working for justice and peace. The WCC is committed to accompanying peace and reconciliation efforts in the Middle East and believes peaceful solutions can only be achieved together with others.
Catholic Social Teachings are principles based on the Gospel that provide guidance on social issues. They have evolved over time as the Church reflects on social realities using Scripture, Tradition, reason, and experience. The Church plays an important role in society by promoting Catholic Social Teachings and speaking to the moral implications of economic, political, and cultural issues. Both clergy and laity are responsible for spreading the Gospel's values within society.
The document discusses how the Catholic Church's understanding of mission changed as a result of the Second Vatican Council from 1962-1965. The Council emphasized that mission comes from God, not the Church, and that all Christians have a role in mission, not just ordained missionaries. It moved away from understanding mission as converting others to seeing it as bearing witness to God's love and promoting justice, peace and dialogue between all people.
The document provides a personal account of life at the Venerable English College in Rome during the first session of the Second Vatican Council in 1962. It describes the monastic regime at the seminary prior to the Council. It discusses Pope John XXIII's decision to call the Council in order to bring "fresh air" to the Church and help it "read the signs of the times." It outlines some of the major debates that occurred during the first session, including the rejection of draft documents, and how the Council shifted from being a merely rubber-stamping event to a true exercise in collegiality and theological debate.
Lesson 6 | Real Time – faith | Sabbath School | Second Quarter 2015jespadill
The document discusses a group of youth working on a community service project washing cars. An insensitive comment about someone's car washing abilities threatened to divide the team. As the leader, how would you get the team back on track to finish the remaining work? It also discusses the importance of teamwork and working together effectively rather than as isolated individuals. A story is shared about missionaries in Ethiopia in the early 1900s establishing a church among the Wallamos people despite facing persecution, and how the small group of believers continued spreading the gospel after the missionaries had to leave, multiplying the church's membership.
Make Us One with Christ: The Study Guide Version Make Us One with Christ: The Study Guide Version Sep 30, 2006
This Study Guide version of Make Us One With Christ is a process guide for use by congregations of The Episcopal Church and The United Methodist Church as we live into the period of Interim Eucharistic Sharing inaugurated in 2006.
Click here ► http://www.episcopalchurch.org/library/document/make-us-one-christ-study-guide-episcopal-methodist-dialogue
Prepared by the offices of Ecumenical and Interfaith Relations The General Commission on Christian Unity and Interreligious Concerns of The United Methodist Church Members of the Dialogue The Rt. Rev. Franklin Brookhart, Co-Chair Bishop William B. Oden, Co-Chair EPISCOPAL CHURCH The Rt. Rev. Philip Duncan 2007The Very Rev. David Bird, 2002The Rev. Lois Boxill, 2002- 2006 The Rev. Theodora Brooks, 2002Ms. Jan Farmer, 2004The Rt. Rev. John Lipscomb, 2002-2003 Deacon Sunny Lopez, 2004-2006 Dr. Bruce Mullin, 2002Dr. Patricia Page, 2002Dr. Ephraim Radner, 2002-2003 Rev. Dr. Paula Barker, 2007Dr. Thomas Ferguson, Staff UNITED METHODIST CHURCH Bishop Gregory V. Palmer, 2007The Rev. Dr. Ted A. Campbell, 2006- The Rev. Trey Hall, 2002-2006 The Rev. Erica R. Jenkins, 2002The Rev. Dr. Diedra Kriewald, 2002The Rev. Dr. Russell E. Richey, 2002The Rev. Jeannie Treviño-Teddlie, 2002- The Rev. Elizabeth Gamble, Staff, 2002-2005 The Rev. Dr. Douglas Mills, Staff
The Information Handbook is a publication of the Information Office of Opus Dei and is published to help journalists and other media professionals. It contains a summary of the nature, history and organisation of the Opus Dei Prelature, an institution of the Roman Catholic Church.
Este documento presenta el contexto y temas clave del Encuentro Internacional de la Federación de Familias de Schoenstatt en Pentecostés del 2012. Aborda el Año de la Fe, el Sínodo de la Nueva Evangelización, los 50 años desde el inicio del Concilio Vaticano II, y los 5 años desde Aparecida. También discute el retorno del Santuario Original a la Familia de Schoenstatt, y el Jubileo del 2014 como una oportunidad para renovar la Alianza de Amor y la misión de S
Este documento describe el camino hacia una Iglesia familiar a través de la Confederación Apostólica Universal (CAU) propuesta por el Padre Kentenich. Discutió la visión de Pallotti y Kentenich de una organización federativa de fuerzas apostólicas. También destacó los pasos actuales hacia la CAU, incluidos los esfuerzos de Chiara Lubich, encuentros entre comunidades espirituales y las iniciativas matrimoniales y familiares de Schoenstatt.
Father Kentenich delivered a memorable lecture on May 31, 1949 advocating for an "organic thinking" that integrates all aspects of life with God, rather than a "mechanistic thinking" that separates earth from heaven. He believed this organic thinking was needed to counter the declining influence of Christianity in the West. Schoenstatt's mission is to cultivate relationships and a lifestyle that organically connects all of life to God, transforming society according to Marian values.
El documento describe la transición de una "cultura del amor frágil" a una "cultura del amor orgánico" según la visión del fundador de Schoenstatt, Padre José Kentenich. Se explica cómo el Padre previó las crisis actuales de la familia y la Iglesia y dio respuestas a través de tres "hitos": la confianza divina, la fuerza divina y la misión del 31 de mayo, cuando solicitó el reconocimiento de la Iglesia para Schoenstatt. El Padre asumió grandes
El documento describe el tiempo actual como un tiempo del Dios ausente caracterizado por la falta de amor. Señala varias manifestaciones de esta ausencia de Dios en el hombre, la cultura, la economía, la política y las relaciones humanas, incluyendo la violencia, el individualismo, la crisis de valores y la desvinculación familiar. Concluye que sin Dios el mundo se convierte en un infierno sin amor, esperanza ni alegría, y que vivimos un tiempo de transición hacia un tiempo del Dios presente.
El documento describe tres pasos para llevar el apostolado de Schoenstatt hacia una Confederación Apostólica Universal. El primer paso es difundir el apostolado simple de Schoenstatt. El segundo paso es llevar las respuestas competentes de Schoenstatt a otros fuera del movimiento a través de ejemplos como la Academia de Pedagogía Familiar. El tercer paso es practicar un intercambio vital con otros movimientos apostólicos como "Juntos por Europa" para representar un caso modelo y conducir el movimiento hacia una Confederación Apostólic
Este documento describe la visión del Padre Kentenich para una Confederación Apostólica Universal (C.A.U.) que una a movimientos y comunidades católicas de todo el mundo. Discutió cómo Schönstatt podría servir como modelo y motor para la C.A.U., con su estructura federativa y su énfasis en la Alianza de Amor. También menciona pasos actuales hacia una mayor colaboración entre movimientos, como encuentros en Bruselas y declaraciones conjuntas sobre temas como la familia y Europa.
El documento habla sobre la transición de una cultura del amor frágil a una cultura del amor orgánico. Menciona que vivimos una crisis de falta de amor debido a la fractura de los vínculos naturales y sobrenaturales, y la marginación por el trabajo y el consumo. Ve a San Luis Grignion de Montfort como un profeta que ofreció la alianza de Schoenstatt como una respuesta original a la crisis actual para restaurar los vínculos del hombre y reinar el amor.
El documento describe la importancia de vivir de acuerdo con la voluntad de Dios y ser santos como Él. También enfatiza la necesidad de cultivar relaciones sanas en la familia a través del diálogo, la escucha, la ternura y el tiempo compartido, para así evangelizar a través del ejemplo. Finalmente, invita a confiar en la Divina Providencia y estar atentos a la guía de Dios.
El documento resume el III Encuentro Internacional de la Federación de Familias Schoenstatt que se llevará a cabo en Bellavista, Chile del 26 al 27 de mayo de 2012. Participarán alrededor de 120 matrimonios extranjeros de 18 países y un igual número de matrimonios chilenos, para un total aproximado de 500 personas. El objetivo del encuentro es profundizar los vínculos entre las familias de los diferentes países para forjar una comunidad. Se necesita alojamiento para los 120 matrimonios extranjeros.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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1. Encuentro de la Federación Internacional de Familias 26 –27 de Mayo 2012
de Schoenstatt en Bellavista
On the Way to a Family-like Church –
Apostolic World Federation
A. (New) Evangelisation – a worldwide network – a voice of our times
We can see that everywhere the life of the Church is declining. In Europe this results in its de-
Christianisation, in Latin America the sects are growing. Our Holy Father has challenged us to engage in a
new evangelisation. This appeal has been taken up more strongly in Latin America than in Europe. We
observe a network growing worldwide between people and organisations, either via Facebook, the global
economy or financial systems, the media, parties or NGOs. What is our attitude to this subject in
Schoenstatt?
(Please note, the talk is given from the perspective of Central Europe).
B. Why does Schoenstatt exist – and why the Family Federation?
If we look, we will find this subject already at the very start of the Movement. It concerns "the apostolate in
every accessible field", and we find it as one of Schoenstatt's great goals: Besides the "new person in the
new community" and "saving the original mission of the West in salvation history (31 May)", there is the
third great goal: "building up an Apostolic World Federation".
"Our League must cultivate the idea of the apostolate in a unique way. The League may not be drowned by
tendencies and thoughts about self-sanctification. As the League we have received the charism of an
apostolate for the world from God. So we have to embrace everything that strengthens the apostolic spirit."
(Conference for the Women's League, 1951)
These great goals include a twofold danger: The goal is too big and so distant that we could defer it to
distant generations, or, we could concentrate on the huge goals and forget that we have to build up and
form our communities to enable them to support this work of evangelisation.
C. Vincent Pallotti's idea
By the Apostolic Word Federation Fr Kentenich understood the federal amalgamation of all the apostolic
forces in the Church. He took this idea over from St Vincent Pallotti, who had developed a detailed plan of
organisation for a worldwide Catholic Apostolate in 1839. To start with, he divided the whole world into
geographical regions and arranged them into the Centre in Rome, and then into Provinces, Dioceses, cities
and places. In Rome there would be an apostolic commission with twelve subdivisions, which he called
‘Prokuren’,1 to cover the apostolate for youth, the army, the sick, prisoners, missions for the people, caring
for the poor, etc. It never became a reality. At the death of St Vincent Pallotti on 22 January 1850, the
congregation of priests he had founded had just twelve members and there was no idea of carrying out
1
Prokuren: apostolic committees or working groups. The emphasis is placed on the central committee in
Rome and the local committee in a town, city or parish... The whole world is divided into twelve areas, and a
member of the Council takes responsibility for each of these areas under the protection of one of the
Apostles. (Cf. B. Baywer, Zweifel, J. (ed): Vinzenz Pallotti, Ausgewählte Texte, Friedberg, 1985.)
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Pallotti's plan. In the time that followed the Pallottine Fathers developed into a "normal" missionary
congregation. (B. Maas)
The event of 1915/16
In 1915/16 the Superior General of that time, Fr Gissler, raised the critical question as to whether what was
developing in Schoenstatt was in keeping with Pallotti's ideas. In Spring 1916 our Father decided to adopt
Pallotti's idea as a goal for his work. This goal also exercised an influence on the structural organisation of
the Schoenstatt Movement.
The role of the Pallottine Fathers as the pars motrix et centralis
Fr Kentenich was convinced that the Schoenstatt Movement had put forward a proposal that could carry
out Pallotti's original idea. "The point is that all apostolically orientated communities and individuals in the
Church as a whole are combined to form a united entity with the Pallottines as the central and main
administration, although of course in suitable dependence on the Pope and hierarchy." (J.K. 1956) That is
why he wanted to win the co-operation of the Pallottine Society as the core community in and for
Schoenstatt, which he only partly realized. In the course of the conflicts and examination by the Church
authorities, important representatives of the Pallottine Society rejected Pallotti's idea as utopian. Fr
Kentenich continued to uphold Pallotti's goal, as he understood it, as God's commission, although he had
modified it. It was his belief that the role of the Pallottine Society had been transferred to the Schoenstatt
Fathers (and the whole Schoenstatt Family).
D. Our Father's vision of the Apostolic World Federation
Fr Kentenich strongly modified four points of Vincent Pallotti's original concept and made them more
precise.
1. The principle of organisation: the intensity of the apostolate and community attachment
To start with, Fr Kentenich only had a very sketchy notion of Pallotti's idea. Nevertheless he soon decided to
take over the basic idea of the federal co-operation of apostolic forces. He gave up the system of ‘Prokuren’,
an organisation according to the form or field of the apostolate, and structured his Movement with a view
to the intensity of the apostolate and the form and degree of community attachment. He believed he was
justified in making these changes, because Pallotti had asked for them to be adapted to the times.
(Schoenstatt Lexikon)
2. Federal structure
The World Federation is envisaged as a strong, federal amalgamation of all apostolic forces in the Church,
that is, it did not have the authority of leadership. The individual members, groups and communities would
lose none of their rights or their autonomy, whereas all apostolic activities were to be promoted, co-
ordinated and filled with heart and soul. This goal requires, on the one hand, that the organisation is open
for the various characters of the collaborators (individuals, communities, associations, movements,
diocesan and supra-diocesan organisations, etc.). On the other hand, it was essential to avoid the World
Federation becoming a sort of ecclesiastical-hierarchical institution of government. This would prevent the
co-operation of autonomous communities and build up competition to the hierarchy. (Schoenstatt Lexikon)
3. Schoenstatt as casus praeclarus and pars motrix
The Schoenstatt Movement – and in particular the Federations – is a model for the Apostolic World
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Federation, because of its strongly federal structure. The Movement is a federation of various sections. It
was from a strategic viewpoint that Fr Kentenich first promoted the development of his core communities,
so that they could carry on and carry out his idea and goal of the Apostolic World Federation. As he
envisaged it, the Schoenstatt Fathers have been given the role of pars motrix et centralis.
So, according to Fr Kentenich, the Schoenstatt Movement has to show that a strongly federal, worldwide
apostolic structure is both possible and fruitful, and has to provide the core community that feels
responsible for imbuing everything with heart and soul. It was in this sense that Fr Kentenich spoke about
Schoenstatt as the "first wing" of the Apostolic World Federation, in which the whole idea is tried and
tested, and of the second wing in which all interested members could unite." (Schoenstatt-Lexikon).
Schoenstatt has to "concentrate, that is, it has to awaken and guide all apostolic forces, filling them with
heart and soul". (1956)
4. A graced combination: Shrine and covenant of love
Fr Kentenich emphasised that it will be very difficult to bring about the co-operation of all apostolic forces
in the Church, and it will only happen very slowly. Many will see it as utopian and unrealisable. He wrote,
"What moved me to reach back to Pallotti's fundamental idea, and to commit myself to it, was simply my
'faith' in his worldwide mission and that of his Society in the closest possible union with the covenant of love
the MTA had entered into with Schoenstatt, the place and the community. In very truth it was believing
against all belief and hoping against all hope." (1956)
Is this vision only a dream today?
What is happening today with regard to the Apostolic World Federation? In 1962 our Father wrote, "For
most of our members the Apostolic Word Federation doesn't even exist on paper, even less in mind and
heart, and least of all in life." Have things today changed in essentials? Does his analysis at that time still
apply in the way he continued, "There are practical life tasks that prey on our minds, and there are far too
many existential questions that have to be answered immediately, so who wants to spend their time and
strength for distant ideas?" (1962)
Or is it a legacy after all?
In 1956 he assessed the situation as follows, "The situation of the Church as a whole today is far more
favourable to an Apostolic World Federation than at that time. .... Many boundaries between countries,
peoples and nations collapse almost over night. The concentration of people and businesses on the one
hand, call for the concentration and direction of [apostolic] forces, on the other." (1956)
And on 15 August 1968, exactly a month before his death, Fr Kentenich wrote a Promemoria to the Holy
Father in which he pointed out the urgency, "for all apostolic communities to unite more closely in order to
help each other and to proceed together. Besides this, the situation in the world today seems such that the
Church can only fulfil its supernatural mission if new ways of carrying out its apostolic activities are
discovered." Also in this context he pointed to the experience of the Schoenstatt Family that the planned
confederation cannot come into existence "if it is ordered and organised authoritatively from above.
Instead, it has to be able to form from the grassroots upwards through free and organic growth. In this
there is absolutely no thought of a super-organisation, but of close contact for mutual inspiration."
Schoenstatt should and wants to take the initiative. Isn't that a legacy from our Founder?
E. Actual steps taken towards the Apostolic World Federation
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We can assume that in the 1930s Fr Kentenich felt greatly encouraged in his vision of an Apostolic World
Federation as a result of the developments round Schoenstatt. At that time the Movement attracted many
people who were engaged in the apostolate, including members of Orders and the leaders of many Catholic
associations (youth, Caritas, Teaching Brothers, women's communities, Scouts, etc), while the leaders of
Seminaries and thousands of priests came to him to be trained and inspired.
Catholic Action
When Pope Pius XI founded Catholic Action in 1925, Fr Kentenich immediately discovered similarities
between this initiative and Pallotti's idea and the Schoenstatt Movement. Catholic Action quickly spread to
many countries and became a power to be reckoned with. It was hierarchic in structure and was directly
subject to the bishop and parish priests. In the meantime a great deal of its original impetus has been lost.
"The idea and development of Catholic Action, in Fr Kentenich's opinion, has also shown the meaning and
limitations of such an organisation. ... However, if it is governed in a too authoritarian way, it will prevent
the best of the organisations from co-operating, and will easily stifle initiative. It has also shown that such
Action can hardly be kept alive and preserved without a core community to give it a soul." (Schoenstatt
Lexikon)
A new commission to Chiara Lubich
After a number of spiritual movements had been formed following the Council, Pope John Paul II asked
Chiara Lubich, the foundress of the Focolare Movement, to create a network for the new spiritual
communities. As part of carrying out this commission, Chiara and Andrea Riccardi, founder of Sant' Egidio,
came to Schoenstatt and visited the Original Shrine and Founder's Grave. They recognised the potential
that had been given to Schoenstatt through the covenant of love, and called for the communities to enter
into a "covenant of love".
The first stage of getting to know one another (Meeting in Rome 1998 and 2006/Stuttgart 2004 and 2007)
and Ecumenical expansion
Pope John Paul II initiated the first world congress of spiritual communities at Pentecost 1998 in Rome. In
2004 an international Ecumenical meeting took place in Stuttgart, which was attended by 150 spiritual
communities, and which became an important step towards the rapprochement of groups of people and
the concerns of Ecumenism. In 2007 there was a second international meeting with twelve thousand
participants from more than 200 spiritual communities and movements from all Christian confessions. The
Focolare Movement worked very particularly towards creating a network of the various groups. It was also
the host of the Second World Congress of over a hundred Roman Catholic spiritual movements in Rocca di
Papa in 2006. After this congress the Pope celebrated a vigil in St Peter's Square with about three hundred
thousand Faithful.
The Family: Marriage initiatives, Marriage Week, Rottenburg Declaration 2011
In Germany there are regular Ecumenical meetings of leaders of marriage initiatives from about twenty
spiritual movements, which serve, on the one hand, to help them to get to know one another, and on the
other, to look at resources common to all. The contribution of the Schoenstatt Family Movement in this
field is greatly valued. We are seen as very modern, and our tried and tested pedagogical means are gladly
adopted. Schoenstatters in Germany count among the initiators of, among other things, the Marriage
Week, an annual week for married couples with the aim of improving the awareness in society of the
importance of marriage.
In December 2011 there was an international conference of Christian movements on the subject of the
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family at the Liebfrauenhoehe, a Schoenstatt Centre in Southern Germany. By the way, it is there that the
"Rottenburg Declaration on Marriage and the Family" was drawn up.
Text from Austria?
Brussels 2012: Into European Public Life
On 12 May 2012 a meeting took place in Brussels, the seat of Europe's institutions, of over three hundred
Catholic, Evangelical, Anglican, Orthodox and Free Church communities from all over Europe under the
heading "Together for Europe". Parallel to this, events were organised in about 150 towns or cities in
Europe with a direct video link to Brussels. At this meeting the focus was on the "Seven YESes", which make
it clear that their members' actions are oriented to saying that YES to life and to humankind that Jesus
Christ brought us with his Gospel. At this third international conference, "Together for Europe", the
movements and communities showed how they were taking a stand to the many and varied challenges on
the continent, and stated that they wanted to have an effect on public life and opinion.
Schoenstatt's current role
In 2010 there was a meeting of over a hundred leaders of spiritual movements in Schoenstatt. At many
places there were concurrent projects of cooperation on a local level (Karlsruhe, Munich, Mainz, etc.). We
Schoenstatters were actively involved in all meetings and to some extent we played a significant role. Fr
Heinrich Walter, Superior General of the Fathers, is a driving force in the international governing body, and
in the past years Fr Marmann has undertaken a great deal of constructive work while fostering contacts. A
number of communities often call upon Fr Busse for spiritual inspiration. If we consider the initiatives
already mentioned, and we can be sure that there are a great many similar initiatives on the other
continents, we may say that Schoenstatt is seen as a reliable and valued partner who also provides stimulus
particularly in the field of marriage and the family. The shrine is also greatly valued as a place of prayer by
the communities that come to us, in particular by the Evangelical groups. A further viewpoint is that the
other spiritual movements take a vibrant interest in the togetherness and co-operation of Schoenstatt's 25
autonomous spiritual communities. However, we are not (yet) able to say that we are the actual engines
driving this movement forward. For that we still lack the organisational strength. However, we may see all
these developments as a sign and encouragement from Divine Providence to continue along this route.
Initial evaluation
Let us set aside whether these many and varied attempts at good co-operation with the spiritual
movements can already be seen as the Apostolic World Federation according to Fr Kentenich's original
idea. At any rate, we think that these are first step in this direction; how often in our history has not
something great been brought about from the tiniest beginnings. When our Founder talked about the
Apostolic World Federation, he often mentioned as an example what it would have to be likw for the
Jesuits to want to join in. We haven't reached that point yet.
Nevertheless, it is correct to say that on account of its strong emphasis on its federal structure and rich
experience in the collaboration of many autonomous communities, Schoenstatt can contribute a great deal
to many apostolic communities and help to create a style for such collaboration. So Schoenstatt can and
should be a model, a casus praeclarus of co-operation for many very different communities at very
different levels.
F. What can EACH ONE OF US do in practice?
There is an idiom: Actions speak louder than words. What can each one of us contribute towards carrying
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out Schoenstatt's third inner configuration and goal?
Study our Father, his thinking, his actions, his methods
Fr Kentenich has left us an extremely rich heritage, one could even call it a huge gold mine, at least as large
as the Chuquicamata mine.2 Nevertheless we have only scratched the surface of the mine until today, and
we will need many years before we have begun to penetrate the depths and reach the full treasure it
contains. What instruments can we use to open up the mine? It is our task, as a pars motrix community, to
study our Father and Founder, and to try out and apply his thinking, his methods and his ideas. We should
never forget to continue developing his thinking with creative loyalty.
We cultivate the childlike awareness that we are instruments
What can we do in view of the tremendous task our Founder has asked us to take to heart? Who of us does
not feel helpless in the face of the present state of the Schoenstatt Movement and our limited gifts and
powers. What are we!? However our Father encourages us and tells us we should, on the one hand, not
think too much of ourselves, and on the other, we should not see ourselves as only a tiny cog in the great
drama of world history and hence under-value ourselves. What really matters is what I do; the history of
the redemption of the world essentially depends on the history of my own salvation. We are allowed to be
instruments, and we may allow ourselves to be led and used as such.
We give our all and do all we can for the unity of the Family Federation and Schoenstatt
Fr Kentenich expressly mentioned that one of the conditions for the success of the third inner configuration
and goal is the inner unity of the Schoenstatt Family. A newly coined concept in the context of the
preparations for the centenary in 2014 is "covenant culture", that is to say, a culture inspired by the
covenant of love. Covenant culture comes into existence wherever the covenant of love becomes the
practical modality for forming a Christian world – in the family, economy, politics, science and teaching, in
working for human dignity at every stage of life, but also the way we relate to one another as a Schoenstatt
Family. Haven't we also entered into a covenant of love with one another? If we value our communities, if
we speak well of one another, meet one another with goodwill, and support one another, as well as
promoting the projects of others, we will live in a covenant culture and promote the unity of the
Movement. So the structural principle of family-like "federality" will come alive: That is the great thing: to
live side by side, and in one another, and to leave one another freedom. (J.K.)
Invoke Pallotti and ask him to support our Father
Schoenstatt's third configuration and goal originated with Vincent Pallotti. Why should he not take the
greatest interest in the realisation of his objective through his disciple, Joseph Kentenich? He has been
canonised by the Church and we may ask him very seriously to support our Father and help him to carry out
his mission.
G. Our gift for 2014 and the breakthrough of new life in the coming hundred years
Our Father told the Federation Priests that each community, including each religious community, has to be
re-founded every fifty years if it is not to ossify. We will be celebrating a hundred years of the covenant of
love; that is twice fifty years. So at the jubilee we are hoping for a new breakthrough of life in the
Movement, also in the sense of its re-foundation from its original root.
2
The Chuquicamata mine is a large open pit copper mine located 1,650km north of Santiago, Chile. The
mine, popularly known as Chuqui, has been operating since 1910. Despite being exploited for over 90 years,
the mine produced 29 million tonnes of copper by the end of 2007.
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We believe that the time has come for Schoenstatt to make its existence and influence felt in the widest
possible circles in its second century. We ask ourselves: Is it in God's plan for us to experience the
realisation of the third configuration and goal in this coming century? If not, when?
A re-foundation includes deepening and re-assimilating our Father's vision with regard to the Apostolic
World Federation. In practical terms this means:
• We hold onto his long-term goal: We can quickly describe the final stage we have been talking
about here: to concentrate, that is, to awaken, guide and imbue with heart and soul all the
apostolic forces within the Church in the battle against diabolical forces, so that very soon there
may be one flock and one shepherd. (1956)
• We rejoice in the charisms given to other communities, discover their strengths and gifts, and see
them as God's gift to the Church without wanting to imitate them. We enrich one another and do
not feel that we are in competition with them. We speak well about one another.
• Wherever God has placed us we follow the guidance of Divine Providence and go through the doors
opened to us to co-operate with spiritual and apostolic communities: from covenant of love to a
covenant of action.
• We discover and strengthen our own apostolic image: learn from one another, practice networking
personally and with our projects, study how our Father worked. We families try to carry out a
sound apostolate from our centre in our home shrine.
• Last but not least: We continue building up our Family Federation as a distinctive model for a
renewed Church of the future – apostolic, family-like, federally structured, in an international
network!!! In Schoenstatt we ensure good co-operation between communities, in particular in the
Family Movement.
Appendix
Example: Marriage initiative of the spiritual movements in Germany
Eighteen communities that are actively engaged in working for marriage and the family. Inspired by Mr &
Mrs Heizmann (Schoenstatt) and Mr & Mrs Endres (Family Life Mission) they have been meeting regularly
since 2005 (15 times)
Basis: The Seven YESes of Stuttgart
Goals:
1. Spiritual exchange, and exchange on marriage pedagogy
2. Support the message of families (e.g. Marriage Week)
3. Couples facilitate living by faith and passing it on.
Fruits:
1. Spiritual exchange – learning from each other's spirituality (e.g. Praise, Bible, reconciliation)
2. Marriage Week, presence at Church days, Catholic Congresses, other meetings that influence and create
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awareness
Example: Network of Schoenstatt Family Academies
Text from Austria still to arrive
Questions to the participants
• Is Schoenstatt's third configuration and goal a subject for me personally, for my group, our
Federation? What appeals to us? Is this vision able to awaken my enthusiasm?
• Am I able to pass on observations or personal experiences of the togetherness of apostolic forces in
the Church?
• What can and will I do / what do we want to do in practice, in order to cultivate the co-operation of
apostolic forces in the Church?
Our way from 'basic Schönstatt apostle' to 'worldwide apostolic movement'
Introduction:
Schönstatt in Austria: The centre of the movement is 'Schönstatt in Kahlenberg', retreat centre and shrine
in the hills north of Vienna. The motto for this year 2011/2012 is 'winning hearts and building Schönstatt'.
Father Kentenich promised to 'win our hearts' and gave us the mission to 'build Schönstatt'.
The apostolic (Schönstatt) Family Movement in Austria has at its heart the so called 'Familienbund', this
forms a competent core of families for developing the Family Movement and other parts of the wider
Schönstatt Movement.
The most important competence: is giving concrete answers to the questions that arise in our daily life:
family, children, education, spiritual and giving a response to the religious desires of people today.
That is why there is a need for us as 'Familienbund':
− showing the ideology of Father Kentenich
− including this ideology in many aspects of modern life
'Let a new feeling of revival spread through the Catholic Church through the work of Schönstatt’
The three steps from 'basic Schönstatt apostle' to 'worldwide apostolic movement'.
Step 1: The BASIC 'Schönstatt Apostle'
We are 'fishers of men' bringing new christians to Schönstatt events – monthly Covenant service, Retreat
days, Family Retreat weeks, House discussions.
We invite people to come with us to the centre on Kahlenberg so that they can experience the relationship
to our beloved Mary, Father Kentenich and through them a deeper experience of our father God.
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Step 2: We carry Schönstatt competence to others.
We give the people, outside of the Schönstatt family ( Fokolar movement, Legio Mariens, Opus Dei,
Carismatic renewal, church organisations) the 'tools' for working with families. These organisations can
profit from the well proven Know-how developed by Father Kentenich.
Target: To disseminate the information and techniques of Father Kentenich in all stages of life and in many
countries.
We are like teachers following the path of Father Kentenich – we learn to educate ourselves and then share
this learning with others.
Example: Academy for FamilyTrainers.
Start in Vienna 1992.
A course from Schönstatt for married couples both in Schönstatt movement and outside.
Course following the educational and communication principles of Father Kentenich – up to the present
day there has been about 50 courses, with 6 to 10 couples per course.
− 1 year: growing as married couple
− 2 year: learning to communicate the spiritual growth and also the growth as person and
couple, to other people.
In total 34 course days, spread over two years.
Target: To spread the ‘family competence’ of Father Kentenich not only to for personal growth within the
Schönstatt family but also to share this with other movements and people.
Participants from many Movements:
Fokolar, Legio Mariens, Opus dei, Carismatic renewal, …
Example 1:
A couple from a Catholic movement in Vienna use their experience and practical knowhow in their movement
to help build up a „marriage preparation course“ for young people who want to celebrate their marriage in
the church.
Example 2:
Two couples from the local church organisations for helping families, conceived their own course to make even
more use of the educational principles of the Schönsatt course in their parish.
Both examples: creating a concurrence for our own Schönstatt course!
Father Kentenich „ The tension-principle, is a way that God allows tension and stress to be present in many of
the situations in life and that this is seen as a way of improving the process and avoiding complacency – it is
a creative principle”
(Josef Kentenich, Lecture for Schönstatt priests in Marienau, 7.6.1966)
“ if you want really make change happen for the worldwide organization, then I think it is really necessary,
or at least very probable, that we have to organize ourselves that there is always some tension in the
system. It is the same as the Tension-principle that God uses to help lead and rule the world.”
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10. Encuentro de la Federación Internacional de Familias 26 –27 de Mayo 2012
de Schoenstatt en Bellavista
(same source as above)
Development of the Family Academy in many Countries:
From 1992 till 1999 throughout Austria
From 2000 till today in Germany, Hungary, Switzerland, Czech Republic, Croatia, Lithuania, Spain
Aim: To develop the Schönstatt principles and spirituality in many countries and areas.
Example 3:
The Family Academy in Lithuania – there is no Schönstatt movement (at the moment).
The first course with 10 families is lead by a Schönstatt family from Austria.
The families study the work of Father Kentenich in order to start their own Family Academy in Lithuania.
Step 3: „Together“ - vibrant and living exchange with other apostolic movements
Example: „Together in and for Europe“
Representatives of 250 Christian organisations from the catholic church, evangelistic church, Anglicans,
orthodox churches and „free churches“ join in a covenant of love. They want to join together side by side,
each with their own valuable gifts and charisma in order to further build up a Christian society in Europe.
A new society concept with a major contribution of Schönstatt – so that a new and living Christian organism
can grow – no hierarchical governing body - a functioning social network of equal partners.
The most important process is the exchange of the experience of events, situations, issues about daily life -
„How does that work – the answer is: we did the following....- and everybody learns in this continuous
exchange“
The thoughts of Father Kentenich can be used here: we creating examples of life in the family, life with
children, life with God and our work and we are interested in learning from others how they master such
situations.
„Our (Schönstatt) Family should offer the modern church, examples of fruitful life, an abundant collection
of tried and tested recipes that have helped families, children, women, men, nuns and priests to come to a
better and more fulfilled life.“
(Josef Kentenich, speech in the Marienschule in Schönstatt, 24 December 1966)
„We all come together and try as best we can to demonstrate living examples and hope that our dear
father God, when the time is right, will show us the next steps on our way!“
(Josef Kentenich, Message to the Chilean delegation, 7 February 1967)
Example 1
Stuttgart 12 May 2007
Congress „together for Europe!“ A conference of 250 Christian movements with over 10,000 participants.
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11. Encuentro de la Federación Internacional de Familias 26 –27 de Mayo 2012
de Schoenstatt en Bellavista
During the conference Eva Berger presented the example of the Family Academy as a potentially useful
approach from Schönstatt Movement Austria.
With the words “duc in altum” (Lk5,4) “go forward!” Jesus motivates us as christian families to take part in
the development of Europe by providing a living witness of the work and grace in our daily lives.
In the two year course for “family trainers” there has been over 400 couples (in groups of 6-10 families)
educated and trained. The couples were from Austria, Hungary, Germany, Switzerland, Slovenia. The basis
is the education methods of Father Kentenich, who is the founding Father of the Schönstatt movement.
Comment from the video sequence of 25seconds.
Example 2
8Th April 2011 in Vienna, House of Europoen Union
Discussion with the Austrian delegation in the European Parliament where 14 different Christian
organizations present their proposals and values for a Christian Europe:
the key values are:
Reconciliation
Truthfulness
Social commitment
The examples which were shown were the following:
- Educational principles of Kentenich applied to the modern Christian families – Schönstatt
Movement,
- Economics in communities – Fokolar Movement
- One week of Family recreation time with Jesus and the Carismatic Renewal
- Ways of reconciliation
A representative, selected out of the representatives of each movement presented the example of the
Fokolar movement:
“Economic competence – an model for a community; this we find very good idea and has a great
importance for economics within Christian communities. Chiara Lubich arrived in 1991 and said we are
doing something wrong in our communities – we need a new initiative for the community and we now
have 750 communities worldwide using the same approach. The profit from such an organization is
distributed 1/3 to the poor, 1/3 as Education about the project itself, 1/3 on further investments into
the organization. The distribution to the poor is carried out in a particular form as a ‘culture of giving’.
Video 48 Seconds
Example 3:
12 May 2012
In Brussels and in 130 cities in Europe – “Together for Europe” with catholic, evangelistic and free
Christians Churches.
In Vienna: Festival for Europe around the cathedral of Vienna (Saint Stephans). The theme was
examples of Christian movements making real social contributions visible in Europe, particularly in the
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12. Encuentro de la Federación Internacional de Familias 26 –27 de Mayo 2012
de Schoenstatt en Bellavista
areas of:
A culture of living (especially contributions from Schönstatt)
A culture of giving
A culture of peace
“If an apostolic movement should have future then it must have a central team which acts like a soul of
the organization who can continually lead and encourage the complete movement!”
(Father Kentenich 28 February 1963, 86 Discussion of the Milwaukee-Terziats )
“The holy ghost expects a Christian movement of this kind ( and all the energy which is possible to used
in this crusade ), as a response to the enormous spiritual opposition of the other side”
(Father Kentenich, in discussion with P Jose Vincente Herz in Milwaukee, 27 Febuary 1965)
Question on the audience:
Where can we create examples of modern Christian life that can be experienced by other apostolic
movements? And be accepted as such?
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