Apostlesfor Today

September - 2025  

"Blessed are the workers of justce, for theirs is the kingdom of heaven"

 Jubilee of the Workers of Justce

 “In God power and essence, will and intelligence, wisdom and justce are one and the same, so that nothing can be in the divine power that cannot be in God's just will or in his wise intelligence” (Thomas Aquinas, Summa theologiae, I q. 25 a. 5 ad 1).

     We are not perfectly free until we live by pure righteousness, that is, a righteousness that does not place its trust only in human and tangible means and does not rest in any visible end. When we no longer desire the things of this world for themselves, we become able to see them as they really are. 

We immediately glimpse their goodness and the end to which they tend, and we are able to appreciate them as we never did before. And by not trusting in them, according to the Gospel teaching, we obtain everything: “Seek, first of all, the kingdom of God and his righteousness, and all these things (what is necessary for our earthly life) you will have on top of them” (Mt. 6:33). 

Supernatural righteousness is the virtue that tears us away from all things to give us back the possession of everything. Our righteousness is not conditioned by what we have, and to live in righteousness is to possess nothing. 

Yet, surrendering to the economy of divine providence, we have everything. By faith we know God though we do not see him; by righteousness we possess him without feeling his presence. If we trust in him, we already possess him because righteousness is a trust he creates in our souls as a secret testimony that he has taken possession of us. 

Thus the soul that trusts in God already belongs to him, and belonging to him is the same as possessing him, because he gives himself completely to those who give themselves to him. For righteousness deprives us of everything that is not God so that all things can serve their true purpose, as a means to bring us to God. Righteousness is proportionate to detachment; it leads our souls to the state of the most perfect detachment, and, in doing so, it restores all values by giving each their proper place. Justice empties our hands, makes us see that there is something worth striving for, and teaches us the way to do it. Without justice our faith is superficial knowledge of God. Without love and without justice, faith is limited to knowing God as a stranger; for it is justice that throws us into the arms of his mercy and providence. If, instead of trusting in God, I have it only in my intelligence, in my strength, in my prudence, the means God has given me to find the way on which I must go to him will all fail me. No created thing can be truly useful without righteousness. To put one's trust in visible things is to live in despair.

    Yet if I trust in God, my true and only righteousness, I must also confidently avail myself of all those natural aids which, together with grace, enable me to come to him. If he is good and if the intelligence I have is his gift, I must then show the confidence I have in his goodness by making use of my intelligence. I must let faith raise, restore and transform the light of my intellect. If he is merciful and if my freedom is a gift of his mercy, I must then show the confidence I have in his mercy, using my free will. I must let justice and charity purify and fortify my human freedom and raise me to the magnificent freedom of a child of God. 

"He who fears [... [God] and practices righteousness, 
to whatever people he belongs, is acceptable to him" (Acts 10:35).

    Some people, who think they trust in God, sin against righteousness because they do not exercise the will and judgment God has given them. What is the use of hoping for grace, if I dare not do an act of will that corresponds to it? How can I profit from passively surrendering to His will if I lack the will power to obey Him? If I trust in God's grace, I must also show confidence in the natural aptitudes he has given me, not because they are my possibilites, but because they are his gifts. If I believe in God's grace, I must also take into account my free will, without which his grace would be poured into me in vain. If I believe that he can love me, I must also believe that I can love him. If I do not believe that I can love him, then I do not believe in him who gave us the first commandment: You shall love the Lord your God with all your heart, with all your soul, with all your strength, and your neighbor as yourself (cf. Mt 22:37. 39). 

    We can love God because we know that because of the righteousness due to his faithfulness we will receive something from him, or we can be righteous by loving him knowing that he loves us. Somemes we start with the first kind of righteous-ness and then progress into the second. In that case justice and charity work together as good companions and both rest in God. Then every act of justice can open the door to contemplation, because such justice is the full realization of it.

    We place all our righteousness in God's love: this is better than hoping to receive anything from the Lord apart from his love, since this righteousness is as sure as God himself, and can never be disappointed. It is more than a promise of fulfillment; it is a consequence of love itself. I seek charity because I have already found it; I seek God knowing, because of his faithfulness, that I have already been found by him. It is a journey to Heaven with the dark pertception that I have already arrived. The final judgment will manifest that God's justice triumphs over all injustices committed by his creatures and that his love is stronger than death (cf. Chr. 8:6). 

All desires can be frustrated except that of being loved by God. Now this we cannot effectively desire without desiring, by justice, at the same me to love him in our turn, and this desire cannot be disappointed. By the mere fact of desiring to love him we begin to do what we desire. Freedom is perfect when no other love can hinder our desire to love God. But if we love God for anything that is inferior to him, we cherish a desire that can deceive us. We run the risk of hating him if we do not get what we hope for. It is permissible to love all things and to seek them if they become means to love God. There is nothing we cannot ask for if we desire it so that he can be loved more by us and others. It would be a sin to place any limit on the right love for God. We must love him without measure. Every sin has its root in a lack of love. Every sin is a subtraction of love to God in order to love something else. Sin puts limits on our righteousness and locks love in a prison. If we place our ultimate goal in anything limited, we have completely subtracted our heart from serving the living God. If we continue to love him as our ultimate end, but place our expectation of justice in something other than him, justice and love are not in us as they should be, for no one can serve two masters. “In every me and in every na on it is acceptable to God whoever fears him and works his righteousness” (LG 9).

    Justce is the beating heart of asceticism. It teaches us to deny ourselves and leave the world not because we ourselves or the world are evil, but because, if a supernatural justice does not lift us above temporal things, we are in the utter impossibility of making good use of the true goodness that is in the world and in us. Instead, in righteousness we possess ourselves and all things, because we have them as they are in Christ: filled with the promise. If he is good and if the intelligence I have is his gift, I must then show the confidence I have in his goodness by making use of my intelligence. I must let faith raise, restore and transform the light of my intellect. If he is merciful and if my freedom is a gift of his mercy, I must then show the confidence I have in his mercy, using my free will. I must let justice and charity purify and fortify my human freedom and raise me to the magnificent freedom of a child of God. 

    We place all our righteousness in God's love: this is better than hoping to receive anything from the Lord apart from his love, since this righteousness is as sure as God himself, and can never be disappointed. It is more than a promise of fulfillment; it is a consequence of love itself. I seek charity because I have already found it; I seek God knowing, because of his faithfulness, that I have already been found by him. It is a journey to Heaven with the dark perception that I have already arrived. The final judgment will manifest that God's justice triumphs over all injustices committed by his creatures and that his love is stronger than death (cf. Chr. 8:6).

     All desires can be frustrated except that of being loved by God. Now this we cannot effectively desire without desiring, by justice, at the same time to love him in our turn, and this desire cannot be disappointed. By the mere fact of desiring to love him we begin to do what we desire. Freedom is perfect when no other love can hinder our desire to love God. But if we love God for anything that is inferior to him, we cherish a desire that can deceive us. We run the risk of hating him if we do not get what we hope for. It is permissible to love all things and to seek them if they become means to love God. There is nothing we cannot ask for if we desire it so that he can be loved more by us and others. It would be a sin to place any limit on the right love for God. We must love him without measure. Every sin has its root in a lack of love. Every sin is a subtrac on of love to God in order to love something else. Sin puts limits on our righteousness and locks love in a prison. If we place our ul mate goal in anything limited, we have completely subtracted our heart from serving the living God. If we con nue to love him as our ul mate end, but place our expecta on of jus ce in something other than him, jus ce and love are not in us as they should be, for no one can serve two masters. “In every me and in every na on it is acceptable to God whoever fears him and works his righteousness” (LG 9).

Justce is the beating heart of asceticism. It teaches us to deny ourselves and leave the world not because we ourselves or the world are evil, but because, if a supernatural jus ce does not li us above temporal things, we are in the u er impossibility of making good use of the true goodness that is in the world and in us. Instead, in righteousness we possess ourselves and all things, because we have them as they are in Christ: filled with the promise. All things are both good and imperfect, and their goodness tes fies to God's, but their imperfec on reminds us to detach ourselves from them in order to live in righteousness, in the knowledge that we are creatures, indebted to the Creator. 

In themselves they are insufficient: we must go beyond them by pushing on to the One from whom they have their true being.

    We detach ourselves from the good things of the world not because they are not such, but because they are so only as parts of a promise. And they, in turn, depend for the fulfillment of their des ny on our righteousness and detachment. If we misuse them, we ruin ourselves and them; if we use them as children of divine promises, we bring them, along with us, to God.

“For the ardent expectation of crea on is stretched out toward the revela on of the sons of God [...] in righteousness that crea on itself also will be delivered from the bondage of corrup on to enter into the freedom of the glory of the sons of God” (Rom. 8:19-21). 

    

    On our righteousness therefore depends the freedom of the whole universe, for it is the pledge of a new heaven and a new earth, in which all things will be as they should be according to God's plan. They will rise again, together with us, in Christ. Beasts and trees will one day share the new crea on with us and we will see them as God sees them and experience that they are indeed good. But now, if we take them for what they are, we will discover evil in us and in them. Here is the fruit of the tree of the science of good and evil, disgust for the things we have misused and hatred toward ourselves who have misused them. 

But the goodness of creation is part of the very structure of supernatural justice. All creation proclaims God's faithfulness to his promises and urges us, out of love for us and for him, to deny ourselves, to live in righteousness, to look forward to judgment and universal resurrec on. Those who forsake all things to seek God know well that he is the God of the poor; God of the poor whom we can also call ge1ous God and God of infinite mercy. There are not two gods, a jealous one whom we must fear and a merciful one upon whom we can place our thirs ng for jus ce. The God of all jus ce is jealous of his preroga ve as the Father of mercy, and the supreme expression of his jus ce is to forgive those whom no one else would ever forgive. The repentant thief who died with Christ was able to see God in him, while the doctors of the law had just then proved Jesus' divine claim absurd.

Only those who have come face to face with despair are truly convinced that they need mercy. Those who do not feel the need never seek it. It is better to find God on the threshold of despair than to risk one's life in self satisfaction that has never felt the need for forgiveness. A life without problems can be more literally despairing than one that is always on the verge of despair.

One of the greatest speculative problems in theology is practically solved by Christian living in righteousness. The mystery of free will and grace, predestination on and cooperation with God is solved by justice coordinating these two points in the right relationship between them. He who believes in God does not know whether he is predestined for heaven, but if he perseveres in this righteousness and continually does acts of will inspired by divine grace, he will be among the predestined: for this is the object of his righteousness. Every act of righteousness is an act done freely, but it is also a gift from God. Righteousness is the union of two freedoms, the human and the divine, in the acceptance of a love that is at once the promise and the beginning of fulfillment.

The faith, which tells me that God wants all people saved, must be complemented by the justice that God the Creator wants me saved and the love that responds to his desire. Because of this divine justice, all truths presented to all mankind in an abstract and impersonal way become the object of inmate and personal conviction for me. Justice is the gateway to contemplation, because this is an experience of divine things and we cannot experience what we somehow do not possess. By righteousness we know where to find the substance of what we believe and by it we possess the substance of the fulfilled promise of God's love given to us in Christ. Charity grasps his love for me, righteousness pays the tribute of love I owe him.

          Fr. Nicola Gallucci, SAC

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com

 

Apostles for today - July 2025

      Apostles for Today

                                July 2025

“Open the Doors to Christ” – (John Paul II) 

Jubilee of Youth

The phrase “Open the doors to Christ,” spoken by John Paul II during the inauguration of his pontificate on October 22, 1978, became one of the most powerful and lasting messages of his papacy. These simple words carry deep theological, spiritual, and existential meaning, and their relevance remains strong, especially in the context of the Jubilee of Youth, which calls a new generation to renew their relationship with Christ and to reflect deeply on the meaning of life.

In this article, we will explore the significance of John Paul II’s words, their historical and spiritual context, and how they can be understood and lived by young people today, amidst a world full of rapid changes, challenges, and hope.

I. Historical Context of John Paul II’s Words

When 58-year-old Karol Wojtyła, the first pope from Eastern Europe, stood in St. Peter’s Square and declared, “Do not be afraid! Open wide the doors for Christ!”, the world was in the midst of the Cold War. Europe was divided, and the Church was facing numerous crises: secularization, loss of moral authority, and a growing sense of disconnection.

In this setting, his appeal was more than just a spiritual invitation, it was a bold manifesto of hope, courage, and freedom. John Paul II was calling on the world, and especially young people, to trust the One who does not enslave, but liberates. To open their hearts to a God who does not diminish humanity, but perfects it.

II. Theological Meaning of the Call “Open the Doors to Christ”

In Scripture, Christ is often referred to as the door (cf. John 10:9: “I am the gate; whoever enters through me will be saved.”). To open the door to Christ means to welcome Him into one’s life as Savior, Teacher, and Friend. It means inviting Him into all areas of life our families, relationships, ambitions, and even our fears and weaknesses.

This invitation is not only personal, but also communal. John Paul II called for the opening of “borders of states, economic and political systems, the vast fields of culture, civilization, and development” a call to transform entire societies in the light of the Gospel.

In the context of the Jubilee of Youth, this call becomes a powerful challenge to conversion of heart, openness to truth, the desire for holiness, and the courage to witness.

III. Youth – the Hope of the Church

Throughout his pontificate, John Paul II made it clear that youth are not merely the future of the Church they are its present. He addressed countless speeches, letters, and messages to young people, and he established the World Youth Days, which became a spiritual awakening for millions around the globe.

At youth gatherings, the Pope would often say: “You are the hope of the world, you are the hope of the Church, you are my hope!” In this light, the Jubilee of Youth becomes a privileged moment in which young people are called to respond to Christ’s invitation. To bravely open the doors of their lives to His light, at a time when the world often offers dark alternatives: spiritual emptiness, superficial relationships, or illusions of success.

IV. What Does It Mean Today to “Open the Doors to Christ”?

For a young person today, John Paul II’s message can take on many concrete expressions:

1. Prayer and Sacraments: Opening the door begins in the silence of the heart, in prayer, where one encounters the Living God. The Eucharist and Reconciliation are especially key, doors of grace, healing, and peace.

2. Spiritual and intellectual formation: Discovering Christ through Scripture, catechesis, youth groups, and campus ministries helps build a strong foundation of faith.

3. Service to others: Opening the door to Christ also means being ready to act. The Pope often encouraged young people to be active not passive loving others in family, school, parish, and society.

4. Fidelity to values: Welcoming Christ means staying true to conscience, truth, purity, and love that is self-giving, not self-serving.

5. Courage to witness: Living the Gospel today often means going against the current, being a sign of contradiction in a world of indifference. It is a challenge but one that brings true joy.

V. Jubilee – A Time of Grace and Decision

In the Church’s tradition, a jubilee is a time of special grace, forgiveness, and renewal. For young people, it is an opportunity to pause, reflect, and ask: Is my heart open to Christ? Do I allow Him to work in my life? Am I living in friendship with God, or drifting into indifference?

The Jubilee of Youth is not just an event it is a process of spiritual growth. An invitation to open the door not once, but every day, more and more.

VI. Obstacles to Opening the Door

We must acknowledge that young people today face many obstacles that make it difficult to fully open their hearts to Christ. 

Among the most common are:

- Fear of rejection, loneliness, or misunderstanding. John Paul II answers: “Do not be afraid!”

- Peer pressure and ideology: from cultures that promote selfishness, relativism, and empty pleasures.

- Lack of authentic witnesses: many young people do not see true examples of living faith.

- Wounds and sin: past hurts and mistakes can harden the heart and make trust in God difficult.

That’s why the role of the Christian community is so essential, a Church that welcomes rather than judges, that invites rather than imposes, that heals rather than condemns.

VII. John Paul II – A Guide for Youth

John Paul II remains an inspiration for young people. His life, faith, love for humanity, inner strength, and boldness in proclaiming the truth continue to speak to the hearts of today’s youth. Though born in another era, his message resonates deeply because it addresses what is most human: the desire for meaning, love, and hope.Young people today would do well to return to his teachings, to pray through his intercession, and to ask him to walk with them on their journey, especially during this jubilee time of grace.

Crossing the Threshold of Hope

The call to “Open the doors to Christ” is not a one-time event. It is a way of life that requires decision, but also trust. Christ does not force Himself in. He stands at the door and knocks (cf. Revelation 3:20). He waits to be invited, in love, in patience, in gentleness.

During the Jubilee of Youth, the Church becomes a place where young people can hear this call and respond to it. A time to say: “Lord, come in. Work in me. Teach me. Lead me.”

For only with Christ can we truly cross the threshold of hope. Only with Him can we be truly free. Only with Him can we truly become ourselves.

Magdalena Valiová

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com

Apostles for today - June 2025

 

     Apostles                           for  Today            June - 2025

   “Pray therefore to the Lord of the harvest to send out laborers into His harvest!”

(Matthew 9:38)

Jubilee of Seminarians

“The love of Christ urges us on.” (2 Corinthians 5:14)

Every vocation story is different. Some begin with thunder, others with a whisper. Mine began in silence, people sometimes ask me, “When did you first feel that God was calling you?” To be honest, I don’t really know. I didn’t have one big moment where everything changed. My journey with God started quietly, when I was still a baby. I was baptized, and from an early age, my parents took me to church every Sunday. I also attended Sunday school and joined most of the activities at our parish. Faith was always part of my life.

Because of that background, it’s not surprising that I ended up on the path to the priesthood. Still, I didn’t always feel certain about it. I lived my faith simply, without thinking too much about it. I didn’t have a strong emotional experience towards the love of Christ that made me decide to become a priest. 

The question came back to me years later, when I was in the obligatory military service. During that time, I started thinking more about my future. I became curious about seminary life—what it was like to study and live with others who were also considering priesthood.

In 2015, after finishing my military service, I met Fr. Solomon Titus from the Society of the Catholic Apostolate (SAC). He introduced me to the Pallottine community. Soon after, I entered the aspirancy in the Philippines and began my formation. Six months later, without hesitation, I entered the novitiate. It was a special time of silence, prayer, and learning more about the life and spirituality of St. Vincent Pallotti, the founder of the congregation. 

In 2018, I finished my novitiate and returned to Taiwan, where I took my first profession. Last year, 2024, I made my final profession in Germany, and now I am continuing my theology studies there.

This journey has brought both challenges ‘especially with language and culture’ and profound graces. The encouragement from my formators, the fraternity of the brothers, and the strength of prayer have all strengthened me. 

Studying in foreign lands is not easy. Yet I was deeply supported from other brothers and our formators. Their help reminded me that I am not alone. That is one of the beautiful things about community life—we are never left behind. 

How true it is that Christ sends us out, but never alone. We grow together. We help each other when things are hard, and we celebrate together when there is joy. 

St. Paul’s words ring true: “The love of Christ urges us on.” It is not just a beautiful phrase. It is the very fuel of our vocation. It is love that gives courage when we feel inadequate. It is love that teaches us how to forgive, how to sacrifice, and how to serve without counting the cost.

When Jesus said, “The harvest is great, but the laborers are few,” actually he was talking about this exact situation. But why? Because the needs of the world are great. The world hungers for truth, hope, and love. And that brings us to the heart of St. Vincent Pallotti’s vision: every baptized Christian is called to be an apostle. His words still echo powerfully today: “The love of Christ urges us—caritas Christi urget nos—not only to receive divine love but to communicate it to others.”

Each of us, no matter our state in life, is part of the great mission of God. No one is too young, too poor, too weak, or too ordinary to be sent.

St. Vincent Pallotti often wrote: “Not the intellect, not the talents, not the human strength, but only God’s grace and our cooperation with it brings forth fruit in the apostolate.” These words speak especially to seminarians today. It’s not about being the smartest, the most talented, or the best speaker. What matters is openness to grace, fidelity in small things, and readiness to serve.

I have had opportunities to participate in ministries that show me the real needs of the Church today—youth programs, sacramental preparation, and social outreach. These experiences help me connect what I learn in seminary with real life. They also help me think about how I can serve the Church in the future, not just in theory, but in real action. 

Being a seminarian today means learning to find the balance between living in mission and contemplation. We are students, yes—but also future priests, future confessors, and companions of the people of God. We are not only preparing to serve in churches and chapels, but in the streets, schools, hospitals, homes, and even digital spaces. St. Vincent Pallotti also reminded us: “Remember that the smallest action done with great love becomes a treasure in eternity.”

Whether we are in seminary, working in the parish, or supporting vocations through prayer, we each have a part to play in the harvest. We pray together that the Church will always have holy, joyful, and committed laborers.

Lord of the harvest, You have called us by name and sent us to work in your field. Send more laborers, Lord, who love You deeply and serve You freely. Make us faithful to the task, joyful in the journey, and humble in our service.

May the love of Christ always urge us on. Amen. 

The Jubilee of Seminarians is not just a celebration. It’s a time of renewal, a moment to remember why we continually said “yes” to God’s call. It’s also a time to thank those who walked with us—our families, formators, friends, and saints like our founder St. Vincent Pallotti who continue to inspire us. My story is just one among many. Many other seminarians all over the world are also on this journey. Some heard the call clearly. Others, like me, needed more time. But we are all moved by the same force: the love of Christ. 

Wherever we are—whether in seminary, in the parish, or at home—the love of Christ continues to call. Will we listen? Will we respond? So once more, we ask: “Lord, what do you want me to do—here and now?

 Chuan-En Shih (Joseph) - Seminarian SAC 

Union Of The Catholic Apostolate 

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com

Apostles for Today May -2025

 

Apostles for Today
May- 2025 

 God’s Design: 

Leading Humanity to Salvation and Unity in Christ through the Holy Spirit 

Jubilee of the Eastern Churches 

God’s plan to lead humanity to salvation and unity in Christ through the Holy Spirit is a theme that runs throughout the history of Christian faith and touches the very heart of the Gospel message. In His infinite wisdom and love, God did not leave us alone but gave us the gift of freedom—a precious gift that, like a dish to be prepared with care, requires commitment and dedication. True freedom is fulfilled only in the accomplishment of the divine will, a journey that invites us to discover the beauty of life in Christ. Jesus Himself reassures us: “So if the Son sets you free, you will be free indeed” (John 8:36). 

Christ was sent into the world not only to offer us the supreme example of love and sacrifice but also to show us the way of the cross—a path that, though demanding, leads to true freedom. “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Following Christ means accepting His radical invitation: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me” (Matthew 16:24). 

The Holy Spirit, the promised Comforter, is the guide God gives us so that we may live according to His teachings. “The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26). The Bible becomes our recipe for life, the Ten Commandments a compass guiding us on the path toward authentic freedom. 

Unity among Christians is an essential part of God’s plan. As members of one Body, we are called to collaborate, sharing the gifts received from the Spirit. This is not about uniformity but about a harmony in which diversity blends into a single symphony of faith: “That all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (John 17:21). 

The Trinitarian relationship invites us to reflect on the very nature of God, a community of perfect love. We are called to live authentic and welcoming relationships, recognizing every person as a child of God: “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God” (John 1:12). To live according to the Spirit means to embrace God’s will and allow ourselves to be transformed by Him, orienting our hearts to His loving plan. 

The journey of the Christian life is a pilgrimage toward the fullness of eternal life. Jesus Himself promised: “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you?” (John 14:2-3). Our hope is rooted in Christ, who accompanies and guides us along life’s path, leading us to the eternal banquet where we will be one with Him. 

In conclusion, my personal experience of belonging to both the Maronite Church and the Latin Church has taught me that unity is not uniformity, but harmony in diversity within the one Body of Christ. I told myself that if—and we are certain it is so—if God’s plan is to lead humanity to salvation and unity in Christ through the Holy Spirit, then I too, in my everyday life, can catch glimpses of this magnificent design, a gift for each of us, and with great joy return to proclaim what the Lord has done for each of us. 

The signs begin at the dawn of time, from the first steps, passing through places, paths, prophets, and peoples. The Lord thus becomes man for us, and every word of His is eternal life. From that moment on, He does not leave us alone—He does not ascend to the Father to distance Himself from us but gives us the Holy Spirit, who is God. 

And I too—and you as well—are part of this ancient design that echoes through time. Can I recognize the signs even in my own reality? The Maronite Church was a frontier Church, enclosed in the mountains of Lebanon, physically isolated not only from Rome but also from the rest of the world. The Maronite Church is independent, as are other Eastern Churches; it is united with Rome, recognizing the Pope as the head of the universal Church, successor of Peter, who has direct, immediate, and ordinary jurisdiction over all Catholic faithful, including those of the Eastern Churches. Thus, the physical distance, the spoken languages, the Antiochene or Latin rite, the use of incense or chant, the processions, the more mystical, more Eastern, more spiritual atmosphere, the structure of prayers, or references to different Church Fathers—these may all differ, but the foundation is the same: Christ Jesus. 

God’s design is to lead humanity to salvation, and this can be achieved by uniting with Christ through the Holy Spirit. This is the key that allows us to fully live out God’s plan for each of us: to discern the signs that guide us, one way or another, toward the salvation that lies in unity in Christ through the Holy Spirit. - So, can I recognize in my life, in my relationships, the “trace” of the Holy Spirit that enables God’s plan to unfold? 

- Can I consider the Jubilee of the Eastern Churches an enrichment for my faith, a different point of view from which to see the same reality? 

- Could the synodal spirit be the right attitude for collaborating and responding to God’s design? Each of us has our own answer. The final invitation is to let ourselves be guided by the Holy Spirit to live in unity with Christ, and we will find ourselves as one people on the move. 

Dolla Batour El Zoghby, LT OST 

UNION OF THE CATHOLIC APOSTOLATE

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) 393.556 0794 E-mail: uacgensec@gmail.com

 

Apostles for Today    
April - 2025  

"I came so that they may have life, and have it abundantly.” (John 10:10)

Jubilee of the Sick and the World of Healthcare

    In this Jubilee of the Sick and World of Healthcare which will be held on 5th and 6th of April 2025, we celebrate the precious gift of life and the enduring hope that comes from compassionate care, guided by the belief that every person deserves not just survival but abundance of life.

    John 10:10 makes a powerful declaration: “The thief comes only to steal, kill, and destroy; I came so that they may have life and have it abundantly.” This statement, firmly rooted in Christian theology, provides vital insights into the essence of human existence and underscores the pivotal role of healthcare in achieving a truly abundant life.

    St. Joseph’s Home, South Africa To bear witness to this divine healing power of God I wish to present to you St. Joseph’s Home in Cape Town, South Africa which is a home for chronically ill children. It was founded by the dedicated Pallottine Missionary Sisters who travelled in 1923 from Germany to South Africa. Rooted in their mission service, they established schools, nursery schools, sewing classes, district nursing and orphanages. In 1935 with the vision of Late Rev. Bishop Francis Hennemann, SAC along with sisters transformed an empty presbytery in Philip, Cape Town into a sanctuary for the sick. Starting with just eleven patients, the veranda became a ward for children battling tuberculosis. This beginning was the seed of a legacy that continues to thrive. For 90 years St. Joseph’s Home has walked alongside vulnerable children and their families, offering holistic care that restores health, uplifts spirit and renews hope. This sacred mission continues today as we embrace each life with unwavering faith in its potential, honouring the dignity and beauty of every individual entrusted to our care. 

    Evolving to meet the complex needs of children, St. Joseph’s Home is now a 175-bed facility offering multidisciplinary, transitional care to those with life-limiting or life-threating conditions such as cerebral palsy, infectious diseases, neurology and oncology. Over the past 90 years, St. Joseph’s has been a bridge between hospital and home for medically fragile children. At the core of our mission is the unwavering commitment to putting the child’s needs first providing free care in a nurturing, schooling and loving environment infused with Christian compassion.

Hope in the Face of Despair

    For individuals facing serious illness, John 10:10 offers a profound message of hope, assuring us of healing and the promise of eternal life. Healthcare providers play a crucial role in nurturing this hope and supporting patients and their families through difficult times. Faith-based organizations, like St. Joseph's, provide not only medical care but also essential emotional and spiritual support, significantly enhancing the health and well-being of underserved communities worldwide.

A Vision for the Future

    In John 10:10 we are presented with a powerful vision for accessible quality healthcare, where suffering is reduced and life flourishes for all. Achieving this vision requires collaboration among governments, healthcare providers, and communities to foster a just and compassionate world. By embracing compassion, equity, and holistic healthcare, we can address the root causes of ill health and work towards realizing the promise of abundant life for everyone. Of compassion, equity, and holistic healthcare and by working together to address the root causes of ill health, we can strive to create a world where the promise of abundant life is realized for all.

St. Vincent Pallotti and his Care for the Sick

    We are also this year commemorating the Pallottine Jubilee year. Let us glance into some incidents of Pallotti’s life and his compassion for the sick and suffering during his time. Father Vincent showed deep compassion for the sick, especially the poor, seeing Christ in them. He dedicated himself to their spiritual and material relief, expressing a desire to be a source of strength and healing for those suffering. He once advised a woman whom doctors had given up on to pray to the Madonna, and she miraculously recovered shortly after. The doctor, upon hearing this, remarked that Father Vincent must have visited her, as he often encouraged the sick to trust in God's goodness. On one occasion, he was called to the bedside of a man who had lost the power of speech and consciousness. After praying, he encouraged others to pray as well, and when he returned, the man had regained his speech long enough for confession before losing it again. 

    One day, a nurse asked him to visit a patient with a violent temper. Approaching cautiously, Father Pallotti managed to engage the man by slipping a biscuit into his mouth during an outburst, preventing further verbal attacks while he encouraged him to make peace with God. In another instance, he visited a dying revolutionary who threatened any priest with a pistol. Waiting for darkness, Father Pallotti disguised himself and placed a Madonna picture under the man’s pillow before revealing his identity. This led to the man, once hostile, reconciling him with God and receiving the Holy Viaticum before he died. 

Pope Francis beautifully highlights the connection between faith, love, and service. He reminds us that faith isn't complete without love, and love without service is not genuine. As we commemorate these jubilee years with great devotion let us join together in celebrating the strength, resilience and the compassionate face of humanity that shines through in the face of illness.

For reflection

    1. How can we build a world where compassion heals and abundance of life is the reality for all? 

    2. Just like St. Joseph’s remains a testament to the power of faith, love and service place where every child’s journey is embraced with hope and healing. In which way can we make our homes and our communities a welcome place of God’s healing power? 

    In a world caught by suffering and strife, may this Jubilee year of the Church and the Pallottine Jubilee year, be a powerful testimony of God’s power to take charge of us. In return may our words and actions be a testimony of the same healing and Divine power of God’s healing to those we encounter. 

Lesley Liddle,

Head of Business Development St. Joseph’s Home,
 Cape Town, South Africa

Sr. Mahija Bridget SAC,

Pallottine Missionary Sister, South Africa

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA
Tel: (+39) 393.556 0794 E-mail: uacgensec@gmail.com

 

                                       

Apostles for today March -2025

         
 

UNION OF THE CATHOLIC 

APOSTOLATE

  Apostles for Today
        March 2025

Fr. Francis Harelimana, SAC

The power of the Sacrament of reconciliation

Jubilee of The Missionaries of Mercy

The power of the Sacrament of Reconciliation is best seen in the steps taken to repair the damage caused by sin. God himself, through his Word made flesh, has stepped in to heal the wounds caused by sin in human life. In his infinite merciful love, he instituted and entrusted to the Church this Sacrament by means of which the faithful can return to communion with Him and his people.

The Sacrament of Reconciliation has other names that shed light on its meaning. It is often called the Sacrament of Penance, the Sacrament of Confession, the Sacrament of Forgiveness, or the Sacrament of Conversion or Reconciliation (CCC -Catechism of the Catholic Church 1423-1424).

This Sacrament is one of the seven instituted by Jesus Christ, through which He works for the salvation of those who approach Him (cfr. S.C. no. 7). It is par excellence the sacrament of God's love and consolation. It can be said that those who express their desire to receive this Sacrament are first and foremost confessing God's merciful love. The Second Vatican Council makes it clear that the faithful who have fallen into sin after their baptism are not condemned, but that the Sacrament offers them the grace of reconciliation with God: Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church […] (LG 11 - Documento del Concilio Vat II).

Through the sacrament of reconciliation, those who suffer from the ugliness and damage of sin can taste the savor of forgiveness. The wounds healed by this sacrament are in the very definition of sin. According to the Catechism of the Catholic Church, Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law" (CCC no 1849). The power of this sacrament restores spiritual health for the good of the whole person. The joy of being purified of original sin by baptism is often interrupted by wrong choices against God and neighbor. The parable of the Prodigal Son (Lk 15:11-32) makes it clear that lost joy is restored in post-baptismal conversion through the Sacrament of Reconciliation. According to this parable, the younger son's rejection of the father and his voluntary exile could not destroy all the love the Father had for his son. The life of Jesus reveals to all the merciful face of the Father, whose joy is to forgive. He hates sin, but loves the sinner.

Pope Francis says that in this parable, as in others about mercy, Jesus reveals the nature of God as that of a Father who never gives up until He has forgiven the wrong and overcome rejection with compassion and mercy (Misericordiae Vultus, no 9). This joyful atmosphere characterizes the encounter between God and his children, and between them. Instead of resigning Himself to our broken covenant, through His Son Jesus Christ, He has forged a new bond between humanity and Him, a bond so strong that nothing can undo it (Cfr. Missal, Eucharistic Prayer I for Reconciliation).

This divine joy floods the earth, so much so that no one would be afraid to confess his misery and unworthiness. On the contrary, everyone should approach the confessional with confidence and hope, because, as St. Francis de Sales said, “ our misery is the throne of God's mercy”.

In any spiritual journey, a soul that stumbles discourages or drags others down. On the other hand, a soul that immerses itself in the ocean of Divine Mercy uplifts many. To keep and observe the Lord's greatest commandment to love God and neighbor (Mt 22:34-40), the faithful are invited to rely always on the power of the Sacrament of Reconciliation. It heals love wounded by sin and restores sanctifying grace. The experience of this “spiritual resurrection” is accompanied by new strength, not only to fight temptations, but also to love and forgive others their trespasses.

The Apostolic Exhortation Reconciliatio et Paenitentia recalls Jesus' insistence on this theme of fraternal reconciliation when he invites us to turn the other cheek, to leave even the cloak to the one who has taken the tunic (Lk 6:29), to love even our enemies (Mt 5:43-45) and to forgive without limits (Mt 18:21-22). On these conditions, says Pope John Paul II, which are realizable only in a genuinely evangelical climate, it is possible to have a true reconciliation between individuals, families, communities, nations and peoples (no 26). Love and forgiveness are inseparable. The latter accompanies the growth of love to open the faithful to the flavor of the Sacrament of Reconciliation. God hates sin. But he loves the sinner very much.
 

That's why, still today, through his Son and his Ministers, he is committed to healing the wounded hearts of his children. St. Vincent's writings are full of self-reproaches, so much so that the reader feels like a perpetual penitent. And yet, this penitent aware of his misery and sins is always happy to feel enveloped by God's infinite love and mercy. In his spiritual retreat at Montecitorio in 1842, he noted this spiritual motion: My God my Mercy, You only know that I have been and still am so incapable of being holy, that I can only be so by an extraordinary prodigy of your mercy (OOCC X, 714). He is convinced that he won't be able to do it on his own, but that with God he will succeed (OOCC X, 122).

On his way to the perfection he so desires, he suffers from the obstacles of his own limitations, and takes steps to go further. The most important of these is formulated in this principle: Sacramental confession, made often and with the necessary dispositions, is a very effective means of attaining perfection (OOCC XI, 903). He also thought about the salvation of others. 

We know that his entire spiritual Family will inherit as its motto the destruction of sin for the infinite glory of God and the salvation of souls.

Thanks to this Sacrament, Pallotti is a man happy to be the object of God's infinite love. This profound experience accompanies his journey. In one of his colloquies with God, he opens his heart to Him, and does not know how to express his joy: You who are infinite Love, infinite Mercy, and forgive me if I dare say that you are crazy with Love and Mercy with regard to me (OOCC X, 235). Pallotti's enthusiasm made him a champion of Mercy, and he never ceased to encourage others to embrace the sacrament of reconciliation. He did not even hesitate to share the example of so many saints who had experienced it: Saint Leonard went to confession twice a day, Saint Francis Regis three times a day and Saint Pacifico da Sanseverino four times a day, [...] in order to approach the Holy Altar with a more perfect freedom of conscience (OOCC II, 68).

For him, going to confessional means confessing his faith, his love for God. He would like to go often. For example, in 1840, while at Osimo, he expressed his desire to receive the sacrament of reconciliation every day (Cfr. OOCC X, 386). Giving the Sacrament of Reconciliation is a demanding but interesting service. At the Shrine of Our Lady of Kibeho (site of the Apparitions of the Mother of the Word), many pilgrims come to ask for this sacrament. Personally, it pains me when some of them go back without receiving this sacrament. The same goes for my confreres. Sometimes we get caught in the confessional and go home very tired, but happy. Here in Kibeho, the Virgin Mary has launched a vibrant call to conversion. We want to find reinforcements from other priests to ensure service to all those who want it. Please pray for us!

Rediscovered communion with God strengthens the fragile bonds with our neighbor, and in so doing, reinforces the unity of the Church. Today, the human community so desperately needs to rediscover its nobility at the heart of human fragility, by asking for and offering forgiveness (Cfr. Dilexit nos, 189). In his Bull of Indiction for the Jubilee of Mercy, Pope Francis made a powerful appeal to the entire Christian community: “The time has come for the Church to rediscover the joyful proclamation of forgiveness. […] Forgiveness is a force that resurrects us into new life and gives us the courage to look to the future with hope” (no. 10). The Holy Father's appeal remains as valid as ever. 

For reflection:

1) There is talk today of a crisis in the sacrament of reconciliation. In your opinion, what are the causes of this disaffection for the sacraments in general and for the sacrament of reconciliation in particular?

2) The charism of St. V. Pallotti is our heritage. His motto “Ad destruendum peccatum” is ours. What apostolic actions do you propose to fight the sins in our time.

Fr. Francis Harelimana, SAC

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA
Tel: (+39) 393.556 0794 E-mail: uacgensec@gmail.com

APOSTLES for TODAY - February 2025

 

Apostles for Today
      February 2025

Serving the people to ensure security and peace Jubilee of The Armed, Police and Security Forces

My dear brothers and sisters of the Union of The Catholic Apostolate, the 2025 Jubilee year is upon us. It is a year dedicated to hope, as prescribed by Pope Francis. The Holy Father invites all Catholics to enrich their faith through the hope of a life united with Jesus Christ. To live a life united with Christ is challenging, however with hope, and an aim at the highest form of good, we can strive to be apostles in our daily lives, placing service above self. Service is the driving force behind the armed, police and security forces as announced for the month of February, during this Jubilee year. “Serving the people to ensure security and peace.” These are the words prescribed to those who wear a uniform, daily, to be stewards of service, security and peace in their countries, states and communities. 

The men and women of the armed and police forces around the world are entrusted to put others before themselves. They fulfill their oaths to be leaders, protectors and fighters for those who cannot fight for themselves. While contemplating February’s theme a passage from the Gospel of John comes to mind, which reads: “No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13). These sacred words of scripture give us an inclination into what it means to love. Love is a force for good in the world. I am reminded of what love is every time Fr. Peter raises the host and chalice during Mass at Our Lady of Grace Church, signifying the sacrifice of Christ for the forgiveness of sins. 
I look above the altar and see the crucified Christ. Christ on the cross is the greatest depiction of what love is, the ultimate sacrifice. 

The men and women who protect our respective countries and communities in uniform place themselves in harm’s way when responding to emergency calls for service ranging from domestic disputes to potential terror attacks. Our uniformed members of society respond to such calls, knowing that their lives may be lost trying to provide security and peace. The willingness to do this is an act of love towards those in need. Placing the well-being of a person in crisis over the well-being of oneself is an act of love as told to us in the Gospel of John. As a police officer in the United States of America I have found that physical force is not always necessary when trying to resolve an emergency. Often, the ability to listen to a person in despair who may be, for example, contemplating suicide, by showing compassion and empathy is enough to bring peace to a person’s heart at a moment of internal crisis. 

Saint Vincent Pallotti embodied the theme for the month of February through his ministry in Rome. He tended to the sick, needy and less fortunate, laying the foundation for what would become the union we find ourselves a part of today. St. Vincent said: “God never sends you into a situation alone. 
He stands beside you. He walks behind you. Whatever situation you have right now, face it with the confidence knowing…God is with you.” As a police officer, I find solace in the words of Saint Vincent, knowing that if my heart and mind are aligned towards God, I shall be guided by Him so that I may be a beacon of hope for someone in danger. St. Vincent also suggests that when those in uniform confront, danger their steps are guided by the Lord. Being fearful or nervous is a normal human characteristic that comes over us all when confronted with danger, no matter if one is a civilian or an officer. It is part of the human condition. It is a normal response from the body’s nervous system. However, St. Vincent reminds us that we can find strength and courage in God, that the Holy Spirit will guide officers and security forces who find themselves in precarious situations, trying to protect those in need during a time of crisis.

The men and women who protect our respective countries and communities in uniform place themselves in harm’s way when responding to emergency calls for service ranging from domestic disputes to potential terror attacks. Our uniformed members of society respond to such calls, knowing that their lives may be lost trying to provide security and peace. The willingness to do this is an act of love towards those in need. Placing the well-being of a person in crisis over the well-being of oneself is an act of love as told to us in the Gospel of John. As a police officer in the United States of America I have found that physical force is not always necessary when trying to resolve an emergency. Often, the ability to listen to a person in despair who may be, for example, contemplating suicide, by showing compassion and empathy is enough to bring peace to a person’s heart at a moment of internal crisis. 

Saint Vincent Pallotti embodied the theme for the month of February through his ministry in Rome. He tended to the sick, needy and less fortunate, laying the foundation for what would become the union we find ourselves a part of today. St. Vincent said: “God never sends you into a situation alone". 
He stands beside you. He walks behind you. Whatever situation you have right now, face it with the confidence knowing…God is with you.” As a police officer, I find solace in the words of Saint Vincent, knowing that if my heart and mind are aligned towards God, I shall be guided by Him so that I may be a beacon of hope for someone in danger. St. Vincent also suggests that when those in uniform confront, danger their steps are guided by the Lord. Being fearful or nervous is a normal human characteristic that comes over us all when confronted with danger, no matter if one is a civilian or an officer. It is part of the human condition. It is a normal response from the body’s nervous system. However, St. Vincent reminds us that we can find strength and courage in God, that the Holy Spirit will guide officers and security forces who find themselves in precarious situations, trying to protect those in need during a time of crisis. 

In the United States, I can think of no greater emergency response by civil servants than the morning of September 11, 2001, in New York City. I was a student in high school at the time and recall watching the television in my classroom as the planes struck the twin towers. Brave police officers, firefighters and medical workers responded to the scene to assist all those trapped in the buildings. The display of bravery and courage I observed that day and the months to follow during the recovery efforts inspired me to serve my community as a firefighter and later as a police officer. The attacks on the United States in September of 2001 brought out the best in the men and women in uniform who take an oath to protect and serve their fellow citizens. Christ highlighted the importance of this service in Matthew 5:9 when he delivered his Sermon on the Mount, saying, “Blessed are the peacemakers, for they will be called children of God.” The men and women who serve their fellow man by providing safety and security to people who find themselves in dim and bleak situations embody what Christ tried to teach us in the Beatitudes. Our men and women in uniform could be considered peacemakers when they serve and protect those who call out for help in desperate situations. A Jubilee year comes to us every twenty-five years, however, let us not wait for the arrival of a Jubilee year to be pilgrims of hope or servants to our fellow man. I like to ask myself, daily, how am I trying to be a peacemaker? Consider asking yourself, how am I building bridges within my family, my community, my school or my workplace? Being a peacemaker is not explicit to those of the armed services. Consider what it means to be an apostle.

 An apostolic life is not one of confinement, but one of action, movement and service. Consider asking yourself how an apostolic life focused on service can enrich your personal life? Saint Vincent Pallotti explained what it means to live when he said: “Our life is: To breath God in and out. To find God in everything. To reveal God to all. To radiate the presence of God.” This is the essence of an apostolic life. Allow the Holy Spirit to fill your heart with hope so that you may find the courage and strength to face challenges and adversity in your life while helping others along the way. 

May the peace of Almighty God be with you all this Jubilee year!

Tomislav Martic

* Tommy Martic is a Police supervisor. He was born in the former Yugoslavia and has lived in the United States since March 1988. He is a member of the Pallottine parish youth group “Our Lady of Grace.” Under the guidance of Fr. Peter Sticco, SAC, he was able to do missionary work in the United States and Latin America
 

 Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA 

Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com