Apostles for Today - June 2015

Apostles for Today

June 2015

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What counts above all is “faith working through love” (Ga 5:6) – Spiritual preparation for the General Congress of the Union in July 2015

In the context of preparing for the General Congress of the Union in July 2015, a series of reflections have been shared through the monthly publication, Apostles for Today. In a particular way, the reflections from April and May spoke, respectively, of the importance of peace and dialogue, and of the spiritual motivations for mission. We would like to follow on from these by adding something regarding the biblical truth that what counts above all - in all of our apostolic and missionary commitments - is “faith working through love” (Ga 5, 6). In other words, we are called to remain faithful to the inseparability of faith and love, as the Church teaches us and as our Founder St. Vincent Pallotti urge us. Undoubtedly, this will facilitate in various ways the realisation of the identity and mission of the Union of Catholic Apostolate.

2. The privileged place of faith working through love As Pope Francis remarked in his Apostolic Exhortation Evangelii Gaudium (37), “Saint Thomas Aquinas taught that the Church’s moral teaching has its own “hierarchy”, in the virtues and in the acts which proceed from them”. Here, the Pope emphasised, “what counts above all else is “faith working through love” (Gal 5:6). Works of love directed to one’s neighbour are the most perfect external manifestation of the interior grace of the Spirit: “The foundation of the New Law is in the grace of the Holy Spirit, who is manifested in the faith which works through love”.1

It is worth mentioning that, thanks to faith working through love, believers enter a new phase of their existence, a new life modelled on the radical novelty of the Resurrection. To the extent that they open themselves, thereby their thoughts and feelings, their mentality and their entire behaviour are slowly purified and transformed on a path never completely finished in this life. In other words, “faith working through love” from this time onwards becomes a new criterion of understanding and action that changes a person’s entire life.2


3. The inseparability of faith and love The fact that faith working through love enjoys a privileged place in the "hierarchy of virtues and the acts deriving from it" makes these two Christian virtues always inseparable. For Pope Benedict XVI, there is a strong relationship " between believing in God – the God of Jesus Christ – and love, which is the fruit of the Holy Spirit and which guides us on the path of devotion to God and others.3 When we have been conquered by the love of Christ and therefore, moved by this love - "caritas Christi urget us"4 – when we are conscious of being loved, forgiven, and even served by the Lord, who bends down to wash the Apostles' feet and offers himself on the cross to draw humanity into God's love, we become open in a concrete and profound way to love of our neighbour.5

4. Faith and love: two inseparable realities in the life of Pallotti In the spiritual writings of Pallotti, observed Jan Kupka, it emerges clearly that he had a stable reference point in his personal life: to live faith in daily life and to believe without reservation the teaching of the Church.6 Moreover, Pallotti lived faith in terms of a vow as evidenced by this excerpt from his writings: “I vow to believe in the Immaculate Conception of the Most Blessed Virgin, and all articles of faith; not only do I believe them, since I must do so as a Christian duty, but I also intend to make a vow to believe them”.7 However, Pallotti was not content simply to live his faith deeply in daily life. With joy, he also proclaimed the truths of faith and bore witness to the love of God for all people. In other words, for him, faith, as lived and/or proclaimed, and love always went hand in hand, were two inseparable realities. This inseparability of faith and love is likewise maintained in his foundation, the Union of Catholic Apostolate, in that it has the task of reviving faith and rekindling love in the Church and in the world.8

5. The importance of faithfulness to faith working through love in the life and mission of the Union To conclude this reflection, it must be emphasised that faith working through love is of paramount importance to the life and mission of the Union. Indeed, if the Union is defined as “a communion of the faithful who, [...] promote the co-responsibility of all the baptized to revive faith and rekindle charity in the Church and in the world”,9 then the inseparability of these two realities in daily life will allow its members to make concrete the spiritual heritage of Saint Vincent Pallotti. Its mission will become strongly credible, because “faith working through love” will become, in all of its dimensions, a contagious testimony to the world, offering each person the possibility of encountering Christ and, in his or her turn, of becoming an evangeliser.10

6. Let us pray to the Lord:

 Lord God, when we revive and spread faith and love, mission and work of your Son, Jesus Christ. we become participants in the redemptive You send us as labourers in your harvest; for this reason, no work should seem too hard for us, no effort too tiring. Send your Holy Spirit, Lord, to enkindle our faith Give us the courage to take up our work faithfully each day. and strengthen us by his power. 

May our failures not discourage us. 

Teach us instead to receive from you all that we lack.

We ask this through Jesus Christ, Our Lord.

Amen. 

Fr. Eugène Niyonzima, SAC 

National Formation Promoter, 

Rwanda/DR Congo.

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1 POPE FRANCIS, EG, 37, referring to S. Th. I-II, q. 66, a. 4-6.

2 Cf. POPE BENEDICT XVI, Porta fidei, 6.

3 Cf. Message of His Holiness Benedict XVI for Lent 2013. Referring to: Rm 12: 2; Col 3: 

9-10; Ep 4: 20-29; 2 Co 5: 17.

4 2Co 5: 14.

5 Cf. Deus Caritas Est, 33. 

6 Cf. J. KUPKA, “Anno della fede 2012-2013: Riscoprire la gioia nel credere e ritrovare l’entusiasmo nel comunicare la   fede” (The Year of Faith: Rediscover the joy of believing and once more find enthusiasm in communicating faith”), pp. 12-16.

7 OOCC X, p. 262.

8 GSt, 1.

9 Id.

10 Cf. The Synod of Bishops on “the New Evangelisation for the transmission of the Christian faith” (October 7-28, 2012), Proposition,41.

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Piazza San Vincenzo Pallotti 204, Roma, Italia uac@uniopal.org

Segretariato Generale, Unione dell’Apostolato Cattolico

Re. Child Protection Policy

UNIONE DELL’APOSTOLATO CATTOLICO

Piazza San Vincenzo Pallotti, 204 – 00186 Roma, Italia

Tel. (+39 06.6819469 – Fax:: (+39) 06.6876827 – E-mail: uac@uniopal.org

____________________________

Rome,

May 1st, 2015

Re. Child Protection Policy and Procedures Document for all members and

collaborators of the entire Union of Catholic Apostolate.

   Dear members of NCCs and of the GCC, and Major Superiors in Core Communities and leaders in other Communities of the Union. Greetings from Rome. The Union of Catholic Apostolate is growing and developing and striving to be ever more faithful to the charism entrusted to it through St. Vincent Pallotti. As members and collaborators of the Union we are part of the missionary Church of Jesus Christ. Pope Francis has stated clearly that “Evangelization is the task of the Church” and “the Church is first and foremost a people advancing on its pilgrim way towards God” (EG 111). Our internal life as a Pallottine family and our engagement in evangelization brings us into contact with persons of all ages, and a fundamental principle for us is that we recognize the rights of all people to be treated equally and with dignity. The safeguarding of children from all forms of exploitation and abuse is a key issue in the life and mission of the Church in our times. In May 2011 Pope Benedict XVI, through a Circular Letter of the Congregation for the Doctrine of the Faith, instructed all Episcopal Conferences to draw up guidelines for dealing with cases of sexual abuse of minors by clerics. Pope Francis has emphatically endorsed this and has demonstrated a clear commitment to the eradication of sexual abuse of minors in the Church. In a letter dated 2nd February 2015, Pope Francis affirmed that “Families need to know that the Church is making every effort to protect their children. They should also know that they have every right to turn to the Church with full confidence, for it is a safe and secure home.”
  
   In January 2012, the III Ordinary General Assembly of the Union “in the strongest possible terms call[ed] on all members, collaborators and communities of the Union to ensure that the highest standards are implemented and respected with regard to safeguarding children”.   In January 2015, the IV Ordinary General Assembly discussed, Piazza San Vincenzo Pallotti, 204 Tel (+39) 6819469 - Fax (+39) 06 6876827 00186 Roma, Italia Email: uac@uniopal.org modified and approved a Policy Document for the safeguarding of children. Compliance with the principles of this document and with the practices and procedures outlined in it is mandatory for all members and collaborators of the Union without prejudice to the autonomy of the Communities of the Union. 

   With this letter you are asked to study the document and take the indicated steps to ensure compliance with it. We kindly ask you to acknowledge receipt of this correspondence and please do not hesitate to contact the General Secretariat if there is anything about which you are unsure. 

   Our hope and prayer for all members and collaborators of the Union is that expressed by Pope Francis for the leaders of the Church so strikingly at the end of the abovementioned letter: “May the Lord Jesus instil in each of us [...] the same love and affection for the little ones which characterized his own presence among us, and which in turn enjoins on us a particular responsibility for the welfare of children and vulnerable adults. May Mary Most Holy, Mother of tenderness and mercy, help us to carry out, generously and thoroughly, our duty to humbly acknowledge and repair past injustices and to remain ever faithful in the work of protecting those closest to the heart of Jesus”. 

   In communion in the love of Christ and the spirit of St. Vincent.

    Donatella Acerbi                                               Frank Donio, SAC
    President                                                           Vice President
                                    Rory Hanly, SAC

                                   General Secretary

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UNION OF CATHOLIC APOSTOLATE

POLICY STATEMENT

FOR THE PROTECTION OF MINORS

1. DECLARATION
The Union of Catholic Apostolate, a public association of the faithful in the Catholic Church, recognizes the rights of all people to be treated equally and with dignity. This right is fundamental to the Christian ethos and is expressed by St. Vincent Pallotti in the following manner: Our “rules are like means for the most perfect observance of love towards God and our neighbour” (OOCC II, 31).

In keeping with this rule of observing love towards God and our neighbour in the most perfect manner possible, we uphold the right of all minors 1, irrespective of where they live or their circumstances, to be protected, nurtured and free from all forms of violence, abuse, neglect, maltreatment and exploitation.

Therefore, as a public International association of the Faithful in the Church, the Union is fully committed to the protection of minors in the Church and in society.

When working with minors individually or in a group/institutional setting the members and collaborators of the Union will strive to achieve an environment that promotes safety, love and security for the individual.

In 2012, the highest decision-making body of the Union, the General Assembly, decreed the following: “While fully recognizing the principle stated in article number 40 of the General Statutes that all the communities of the Union are autonomous and their members are subject to their own regulations, both in the internal life of the community and its apostolates, the General Assembly of 2012, in the strongest possible terms, calls on all members, collaborators and communities of the Union to ensure that the highest standards are implemented and respected with regard to safeguarding children. This means that proper procedure be followed at all stages and in all instances of the life and work of members of the UAC with children.”2 

Following this decision of the last (III) Ordinary General Assembly regarding Safeguarding, this IV Ordinary General Assembly requests all of the members and collaborators to follow the directives regarding minors promulgated by the Congregation for the Doctrine of the Faith and the National Episcopal Conferences, and the civil legislation of the countries where the Union is present.


Each Community of the Union and each NCC is to have a documented policy for Safeguarding minors. This policy will be reviewed and updated every three years. Policy reviews and updates will be reported by the President of the National Coordination Council (NCC) to the GCC before each General Assembly of the Union.

The GCC also requests all the Presidents of the NCCs to ensure a climate of Safeguarding and to provide education for the members and collaborators in this fundamental duty to safeguard minors and to ensure they are protected in all the apostolic activities undertaken by and associated with the Union.


Each NCC is also instructed to appoint a Designated Person to monitor and implement the Safeguarding policy and procedures document of the NCC.

2. GUIDING PRINCIPLES

The guiding principles associated with this policy are:

•  Every person is created in the image and likeness of God (Genesis 1,26); therefore every child should be cherished and affirmed as a gift from God with an inherent right to dignity of life and bodily integrity which is to be respected, nurtured and protected by all;
•  Equality of persons is fundamental to the vision of the Union; therefore any action which would undermine this equality, be it towards a child or an adult, is contrary to this principle;
•  There is no tolerance of abuse of minors, in accordance with the sanctity of life as enunciated by Our Lord Jesus: "Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes not only me but also my Father who sent me" (Mk 9: 36-7);
• Abuse is understood as a behaviour that hurts the dignity and integrity of the child and his or her overall development. Abuse may be physical, emotional or sexual; child sexual abuse occurs when a child is used by another person for his or her gratification or sexual arousal or that of others;3
• Inappropriate communication with children through the Internet, e-mail, text messages or use of other social media, may also constitute abuse;
• Visiting Internet sites that contain offensive, obscene, pornographic or illegal material is inappropriate behaviour; visiting such sites which involve children is a form of abuse;
•  Children have a right to be listened to and heard: therefore any allegations and suspicions of abuse must be responded to effectively, the reporting procedure established is to be followed, and the allegation must be reported to the appropriate authorities;
•  Children have a right to an environment free from abuse and neglect. Therefore, the members of the Union will seek to develop a culture of safety that minimises risk to children, which will include observing clear guidelines that set out what is and is not acceptable behaviour between adults and children and also what is acceptable behaviour among children (i.e. no bullying, or other forms of abusive behaviour);
• Children should have access to good role models they can trust, who will respect and nurture their spiritual, physical and emotional development. Therefore any member of the Union engaged in pastoral, social or charitable activity of the Union which involves children is to be vetted by the Policing Authority of the country in order to prevent those who pose a risk to children from holding a position of trust;
• Children learn through activities; therefore activities which engage members of the Union with children are to be planned and supervised in order to minimise any risk to their welfare;
• Since the Union is committed at every level to remaining in communion with the hierarchy of the Church (cf. General Statutes 21), each NCC is bound by the policies of its respective Episcopal Conference. Therefore, every NCC is to be familiar with the Child Protection policy and procedures of its Episcopal Conference, is to elaborate its own Safeguarding policy and procedures in accordance with the former, and to ensure that such policy and procedures are complied with in the context of Union life and activity;
•  Every NCC is to be familiar with the pertinent civil law regarding safeguarding minors, and to ensure that such policy and procedures are complied with in the context of Union life and activity;
•   The Designated Safeguarding Person in each Community of the Union and in each NCC will ensure that the policies and procedures are put in place and implemented in practice;
•  The Designated Safeguarding Person is to ensure the provision of training for members and collaborators with a view to creating a culture of safeguarding which will ensure that high standards and good practice are observed;
• Every NCC must ensure that any institution under its authority which cares for minors will elaborate its own Safeguarding Policy according to civil law;
• The NCC will ensure that the Safeguarding Policy and Procedures adopted by the NCC is published and disseminated to all members, collaborators and all those who engage with the Union or work with the Union in any capacity;
• Any abuse which occurs will be reported to the appropriate authorities, both civil and ecclesiastical, in accordance with the laws of the individual countries, without prejudice to the sacramental internal forum (cf. CDF 2011, I e). Those who have suffered child abuse are to receive a compassionate and just response and will be offered appropriate pastoral care and, if considered necessary, professional care to rebuild their lives.
• Those who have harmed others should be helped to face up to the reality of abuse, as well as being assisted in healing; this will be done by the competent authority in the Union and by specially designated persons. The norms adopted by the National Episcopal Conference and by the Statutory Authorities will determine future engagement, if any, of those who have harmed others, in the apostolic work of the Union.

3. PROCEDURES AND PRACTICE TO BE FOLLOWED FOLLOWING AN ALLEGATION OF ABUSE

I. The requirements of Civil Law are followed.

II. Communities of the Union which are Ecclesiastically recognized entities and subject to the

supervision of the Congregation for Institutes of Consecrated Life and Societies of Apostolic

Life are subject to the promulgated norms of the Congregation for the Doctrine of the Faith in

matters relating to the abuse of minors and of vulnerable persons. The Major Superior of each

Community has responsibility to ensure compliance with these norms and to indicate the

appropriate procedure to be followed.

III. Individual members of the Union, members of a community which is not ecclesiastically

recognized, and collaborators, who participate in the public apostolate of the Union are bound

by the Safeguarding Policy and Procedures adopted by the Episcopal Conference of the

country of residence. They are also bound by this Common Declaration, Principles and

Procedures Document of the Union.

IV. When knowledge is obtained of a possible case of abuse by a member of the Union who is not 

a member of an ecclesiastically recognized Community and subject to the supervision of the

Congregation, the Designated Safeguarding Person is informed as is the Local Ordinary of the

accused member and the requirements of Civil Law are followed as indicated above.

V. The Designated Safeguarding Person of the NCC undertakes an initial evaluation of the

allegation and the Local Ordinary and the NCC President are kept informed.

4. CONCLUSION:

This Policy Statement and the outlining of principles and procedures, is, of necessity, inadequate 

to address the reality of what is safeguarding children from all forms of abuse. It is impossible to 

formulate a Policy and Procedures Document which would cater for the entirety of the Union 

throughout the world. However, the safeguarding of children is a priority for this ecclesiastical 

body in the Church of Jesus Christ. This Policy Statement will be further amended and extended in 

time.

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1 In the area of protection of minors, and so for the purposes of this document, the terms ‘minor’ and ‘child’ refer to

anyone under 18 years of age (see CDF, Normae de gravioribus delictis, May 21, 2010, art. 6 § 1 n. 1; Circular Letter

May 3, 2011).

2 Minutes of the Third Ordinary General Assembly of the Union, Proposal approved on Child Protection.

3 Children First, National Guidelines for the Protection and Welfare of Children (Department of Health and Children,

Ireland, 1999).

Apostles for Today

Prayer and Reflection - May 2015

The spiritual motivations for mission (EG 262-283) – Spiritual preparation for the General Congress of the Union in July 2015

“We wish to see Jesus” (Jn 12:21) – some Greeks who had come to Jerusalem appealed to the Apostle Philip with this question, a question which also resonates in our times. The duty and task of proclaiming the Gospel was and always remains valid for the entire Church, which “is missionary by her very nature” (Ad Gentes, 2). We too, as members of the Union, are invited by Jesus to proclaim newness of life.

       Like the Greek pilgrims of two thousand years ago, many people today ask us, perhaps at times unconsciously, not only what we can “tell” them about Jesus, but above all what we can “show” them of Jesus. We are called to help our sisters and brothers who live close to us or in the most distant parts of the world that Jesus is the Way, the Truth and the Life and that in him we ourselves have found the meaning and purpose of our lives.

       There are many people which the Good News has not yet reached. For this reason the missionary mandate of Jesus (“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” - Mt 28:19-20) is still relevant today.

       What did Jesus command his disciples to do? The first and most fundamental commandment which Jesus gave us is the commandment to love. If this is so, the missionary mandate which all of the baptised have received consists above all in revealing God who is LOVE; Saint Vincent Pallotti used to say that God is “Infinite Love”

       The Apostles not only heard from their Master that “God is love” (1Jn 4:8). They themselves experienced the love of God and received the grace to communicate it to others. This experience generated enthusiasm in their hearts. The Gospel speaks of the joy of the first disciples of Christ sent by the Master to the cities and villages with the mission of proclaiming the Kingdom of God.

       All disciples of Christ are called to multiply this joy which is born in us as a fruit of the recounting of the life of Jesus described in the Gospel: to bear witness to the love with which he touches the life of every person, nourishing it with his Word. It is a joy which is born of and multiplies through making Jesus known to others, as friend and guide on one’s path of life. It is necessary to return to the “first love” with which Jesus filled our hearts, generating enthusiasm and joy: we can bear witness to our adherence to him who sends us every day to our sisters and brothers. Acting in this way, we can fully live what St. Paul expressed in words written to the Christians of Corinth: “The love of Christ urges us on” (2 Cor 5:14).

       A woman who has recently settled in a city where many young people live was telling me: “Often, going to the centre, I pass by two brothels, one with the name “Heaven” and the other beside a building with the words “I do sin, but I am not the devil” written in large letters in English. Seeing these places, I also observe the faces of the young people and, thinking about their lives, I am often spontaneously filled with sadness. I feel the love of Christ for them in my heart, and recall his life, given for their salvation. I reflect and seek ways to bring Christ into these places: I tell him about these people, young and older, who in a certain way are lost in their lives, and I entrust them to Mary Immaculate. I don’t get discouraged and I continue to believe that, one day, they too can meet Jesus. And in such moments, hope is transformed into joy and sadness loses its power”. This woman would still like to share her preoccupation for these young people with other members of the Union and will certainly do so.

       Pope Francis, speaking to us of the Church which “goes forth”, refers to the characters of the Old Testament such as Abraham, Moses, Jeremiah. He also indicates the witnesses to Jesus: Peter and the whole community of disciples. In this list of persons who go forth, God has inscribed our Founder, Saint Vincent Pallotti. But our names are also written there, Jesus also saying to each one of us today: “Go”.

A Moment of personal prayer:

       I invite you to open yourselves to the Holy Spirit and to feel in the depths of your heart this desire of Jesus and his sending: “Go”. He invites you to begin a path on which you will meet people who have not yet found either joy or the love that God has for each one of us.

       “The Gospel joy which enlivens the community of disciples is a missionary joy. […] This joy is a sign that the Gospel has been proclaimed and is bearing fruit. Yet the drive to go forth and give, to go out from ourselves, to keep pressing forward in our sowing of the good seed, remains ever present” [EG 21].

       Duc in altum! (Put out into the deep!) Jesus also invites us to put out into the deep sea in the world of today. The missionary spirit which should inspire us moves us to welcome his exhortation with the certainty that he is with us. Only by living in communion with him will we not fear to meet people who, at times, because of their complicated situations, can frighten us. Jesus desires that all may rediscover, in service directed to others, the joy and missionary enthusiasm of the Gospel. We do not expect ourselves to be strong people having solutions to all of life’s problems. Above all, it is necessary to look at what Jesus did and learn from him to listen to every person, to feel their pain and express with trust and conviction that there are THREE of us together who are carrying the weight and, if possible, resolving the problems. Jesus who sends us is always with us.

       The Pope says to us: “A missionary heart is aware of these limits and makes itself “weak with the weak... everything for everyone” (1 Cor 9:22). It never closes itself off, never retreats into its own security, never opts for rigidity and defensiveness. It realizes that it has to grow in its own understanding of the Gospel and in discerning the paths of the Spirit, and so it always does what good it can, even if in the process, its shoes get soiled by the mud of the street”(EG 45).

       “A Church which “goes forth” is a Church whose doors are open. Going out to others in order to reach the fringes of humanity does not mean rushing out aimlessly into the world. Often it is better simply to slow down, to put aside our eagerness in order to see and listen to others, to stop rushing from one thing to another and to remain with someone who has faltered along the way. At times we have to be like the father of the prodigal son, who always keeps his door open so that when the son returns, he can readily pass through it” (EG 46).

       God, Infinite Love, leads the Church towards all people who live at the ends of the earth, sending evangelisers who are faithful to Jesus, their Master. They too, in order to preserve the freshness of their own vocation, fill their hearts with the love which flows from the Heart of Jesus. It is the place where they learn to be sensitive, compassionate, available for service, meek of heart and interested in knowing the problems of others in order to commit themselves to helping them.

Community sharing:

       Each person is invited to recount a difficult situation in which they live or a meeting with others. Together as a group, reflect and seek ways to invite Jesus into the paths of our lives and to do it as THREE. Finish the sharing with spontaneous prayer for all of the people mentioned and their situations.

Let us pray together:

       “Star of the new evangelization, help us to bear radiant witness to communion, service, ardent and generous faith, justice and love of the poor, that the joy of the Gospel may reach to the ends of the earth, illuminating even the fringes of our world. Mother of the living Gospel, wellspring of happiness for God’s little ones, pray for us. Amen. Alleluia!” (EG 288).

Prayer in the month of May:

       In this month dedicated to the Blessed Virgin, we pray for families in serious difficulties, for young people who face challenges greater than their strength and for all of the members and collaborators of the Union, so that they may live their missionary commitment moved by the love of Christ and by love for the sisters and brothers that they encounter on the path of life.

                                                         Sr. Barbara Rohde, SAC,

                                                         National Formation Promoter,

                                                         Poland.

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Segretariato Generale, Unione dell’Apostolato Cattolico

Piazza San Vincenzo Pallotti 204, Roma, Italia    uac@uniopal.org

Report of the United States National Coordination Council

Of the Union of Catholic Apostolate – January 2015

The Variation and Growth of the UAC in the USA Over the Past Three Years

The UAC in the United States is comprised of 10 Local Coordination Councils. The councils are located in the following areas, the Upper Mid-West, (Wisconsin 3 LCC’s), the Northeastern area (New Jersey 3 LCC’s, New York 2 LCC’s), and the mid-Atlantic area (Maryland 2 LCC’s). Wisconsin’s membership has remained stable. New York has admitted two new members and New Jersey has remained stable. Maryland is showing some signs of renewed growth and currently has 5 new member candidates. Our LCC’s are supported by the Priests and Brothers of the Immaculate Conception and Mother of God Provinces and the Sisters of the Immaculate Conception Province

The Areas of Pastoral  and Apostolic Mission of the UAC and the Diverse Forms of Apostolic Commitment of the Members

The LCC’s in the United States are involved in various forms of apostolic outreach programs. Members are engaged in ministering to the poor, the mentally challenged and providing support for children with serious and sometimes fatal illnesses. The purchasing by UAC members of coats, hats and gloves for poor inner city children is one example of outreach under taken this winter. Visiting Veteran’s Hospitals to read, write letters, converse or just watch television with the patients is another. Members visit with abused women and children in shelters, work in soup kitchens and are involved in various apostolic ministries in their respective dioceses. UAC members are active in their parishes as special ministers of the Eucharist at Mass, visiting hospitals and shut-ins at home to pray and serve the Eucharist. They serve on parish councils are active in their church choirs, volunteer as lectors, ushers, RCIA catechists and cantors. Many volunteer in the daily life of their parishes by transporting the elderly who can no longer drive to church; to help them shop and provide transportation to parish members for medical visits.

The members of the Core Communities of the UAC are present in the United States in two provinces, three delagatures, and one special local community of priests and brothers, a province of the CSAC and a province of the Missionary Sisters.  They are engaged in parishes, retreat work, education, evangelization, health care, and domestic and international missions.

The Horizons, Prospects and Perspectives of the National Coordination Council in the United States

Church attendance is a problem we all are facing. We are enthused by work of the New Evangelization and its potential to renew the spiritual life of Catholics, both active ones and inactive ones as well as draw others into greater engagement in the life of faith.  The Catholic Apostolate Center, a ministry of the Immaculate Conception Province of the priests and brothers, is working directly in this area at the national and diocesan levels of the United States and also assists the UAC in the English-speaking world through its web-based resources and publications.  The Center also provides presentations and retreats at their location, but does these activities and missions at the diocesan and parish levels, and online.  Fr. Frank Donio, S.A.C. is the Director of this Center.

A new Local Coordination Council is being formed in the state of Michigan by one of our NCC members Fr. Noel O’Conner, SAC. Father O’Connor currently has four to six active Catholic men and women who are working with him in this endeavor.

Our outlook for the future is very positive; our hope is that collaborating in the Church’s work of the New Evangelization, particularly by assisting active Catholics in becoming apostles so that they can bring people back to active life in parishes.  Those who are formed in this way are perfect potential members the UAC.

Robert H. Gay

President

USNCC/UAC

December 06, 2014

Apostles For Today April 2015

Apostles For Today 

 April 2015

PEACE AND SOCIAL DIALOGUE (EG 238-258) – Spiritual preparation for the General Congress of the Union in July 2015

We might agree that peace is the deepest human desire. We all want peace, we all want to live in peace. But we might ask ourselves: what is peace? What is that peace which we desire?

Pope Paul VI in his encyclical letter Populorum Progressio noted that "peace is not simply the absence of warfare, based on a precarious balance of power; it is fashioned by efforts directed day after day toward the establishment of the ordered universe willed by God, with a more perfect form of justice among men"[1].

Here we have a first element for understanding what peace is: justice. Therefore, we can affirm that there is no true peace without justice. Continuing with this affirmation, we could say that there is no justice without equality between people and a world which permits the integral development of all people.

Let us take a brief detour to look at the life of our holy founder and discover that he was very committed in promoting the social unity of the people of his time. One of the first apostolates of Saint Vincent Pallotti in the field of education was when, in the year 1819, while still very young, he began to work in a night school and then founded another school for artisans, because he understood that these schools provided an opportunity to give illiterate Roman young people a real possibility to prepare themselves better for an uncertain future.

The second element for understanding the nature of peace is: dialogue. In such a way that it is also possible to say that there is no true peace without dialogue. And dialogue will be necessary until each one of us is able to look at and recognise others as equals with the same dignity. In olden times, Socrates believed that dialogue was the path to encountering truth.

Dialogue allows us to see that differences enrich rather than impoverish or lead to division. The fact that we are different from each other makes dialogue an opportunity to enrich ourselves, and to accept that others are different.

Without this second element being clearly present, we cannot fulfil what is proper to the apostolic charism left to us by Pallotti. In the exhortation Evangelii Gaudium, the Holy Father Francis reminds us that evangelisation implies a path of dialogue[2].

When someone finds themselves faced with a problem, they are not so much interested in resolving it as in communicating it, needing to share it, and this gives relief. And so the need for a capacity for empathy. That is, to put oneself in the other’s place in order to discover the reason for their attitudes, their needs. Not recognising differences, the opportunity is often lost to comprehend, to understand, to accompany, and above all, to interpret the feelings of another. This can be easily transferred to the field of religion. The Christian or any other person, whether or not they profess a faith, should not mock the beliefs of others simply because they are different from their own.

It often happens that certain intellectuals and educated people tend to be in favour of complementarity and dialogue, but some claim to demonstrate a cognitive monopoly which leaves no room for others. This is a key point in the dialogue between science and faith. It is necessary to avoid the various “imperialisms” which seek to attribute a monopoly of truth to a particular approach, however important or noble it may be, forgetting that objective truth can be arrived at by different paths and that the sincere search for truth requires mutual respect between those who seek it.

Prayer:

Lord Jesus, who taught us to love each other deeply, so that we might be happy in our lives. We must understand that every situation in life is an occasion to love one another, to give ourselves to each other, to seek the truth together, also in the way in which we desire to build our fraternal relationships, sustained by a love which manifests itself in our dialogue. Help us to be mature in dealing with differences of opinion, because we want to grow while being held by your hand. Amen.

Reflection:

1.      In what places and situations in the society in which I live do I discover that peace is not present because justice is lacking?

2.      How is our dialogue with our brothers and sisters who profess a faith different to ours? Do we lock ourselves into our approaches, or do we seek ways to open dialogue?

3.      Remember a moment in which our dialogue brought us from a position of distance to a new and positive experience.

4.      What things do not promote dialogue on religious matters?

5.      Propose a goal to improve dialogue in the family.

                                             Fr. Fernando Bello SAC,

                                             National Formation Promoter,

                                             Argentina

____________________________________________________

Segretariato Generale, Unione dell’Apostolato Cattolico

Piazza San Vincenzo Pallotti 204, Roma, Italia    uac@uniopal.org

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[1] Cf. Enc. POPULORUM PROGRESSIO, n° 76.

[2] Cf. EVANGELII GAUDIUM, n° 238

Apostles for Today

March 2015

The Inclusion of the Poor in Society (EG 186-216) – Spiritual preparation for the General Congress of the Union in July 2015

Spiritually, the “poor” is a very rich and broad term not within our human capacity to grasp fully. It is part of the mystery of the economy of salvation. Jesus said in Matthew’s gospel, “Blessed are the poor in spirit, theirs is the kingdom of heaven.” (Mt 5:3) In the ordinary sense, the poor are not blessed. Poor in this text is a blessed state and it refers to one’s spirit of total detachment from things of the world to be free for God and for his people. Anyone who has attained that blessedness will love those who suffer from the worldly poverty which leads to many basic deprivations – of food, shelter, opportunities for development, etc. - and be at their service with joy. We can see that St. Vincent had developed such a deep sense of detachment from things that even as a child he would give away things - his coat, shoes, food, etc. - to the needy. Such a love and concern is what God wants from His true worshipers. God himself is deeply concerned about the poor and needy (Is.41:17). True righteousness is to share your food and clothing with the needy (Is. 58:7) and God will bless and strengthen the hands of those who perform such services for the poor (Is. 58:10-12). Love of the poor will be the measure used in the final judgment (Mt. 25:34-40).

There are also other dimensions of poverty in human lives. In Gn. 4:5 Cain’s offering was poor and unacceptable before God because he was self-conceited and arrogant (v.9). He wanted to be accepted on his own terms. God showed him the way to make also himself pleasing before God (v.7). In spite of that, Cain not only refused to love and be concerned about his brother, but murdered him. God comes to him with great concern. “Where is your brother? What have you done?” (vv.9-10). Cain did not show any regret for his action, inviting God’s wrath on himself. This is the poverty of those who have too much and are self-centred and always driven by greed for power, self-glory and possessions. We find such people everywhere and often they become the reasons for depriving others of their rights and legitimate needs and for maintaining unjust social/human systems. This happens in families, in presbyteries, in religious communities, in parishes, in organizations and between nations.

Pallotti saw in his time that even within the Church some were running around for their own glorification and leaving the people in a lot of misery. He founded the UAC as a possibility for people of all walks of life to feel at home and to feel cared for, to help bring joy and happiness to all without cravings for oneself and with the sole aim of the infinite glory of God.

I have known from UAC groups which I have met in different parts of the world, that many have found a way in some measure to create homely communities of people of all walks of life. One such memory is from the year 2000, walking with our UAC members in Berlin on a cold night with hot soup and blankets to meet the poor sleeping on the street pavements; another was of being with the UAC members in Calicut in Kerala India, who collected Rs. 3.5 million (c. €49,500/US$56,000) to build a house for the abandoned. These are people in the Union who belong to the “blessed poor”.

When UAC members refuse to accept and cooperate with other members of the Union they show something of the attitude of Cain and reveal their poverty of UAC spirit.

Meditate

“Blessed are the poor in spirit, theirs is the kingdom of heaven.” (Mt 5:3)

“I was hungry and you gave me food …” (Mt. 25:35-36).

“The Catholic Apostolate is common to all classes of people and consists in doing whatever anyone can and should do for the greater honour of God and for our own and our neighbour's eternal salvation” (OOCC III, p. 143).

Are all people welcome and happy in our UAC groups and gatherings?

Prayer

Lord, may the UAC communities everywhere become places of acknowledging your wonders in our midst and of glorifying your name. May we always remember our own misery and sin and praise you for your infinite mercy to call us to the Catholic Apostolate together with our brothers and sisters of other walks of life in the Union. Forgive us for the times we did not welcome them with warm love and offer our wholehearted cooperation. In your infinite mercy, include us among the “blessed poor” in your kingdom as we welcome all with totally detached and selfless love so that Christ may dwell in our inner selves, that rooted and grounded in love, we may have the power to know the breadth and the length, the height and the depth of the love of Christ (Eph. 3:17-19). Inflame our hearts with the same love of Christ to enrich all members of the Union to be zealous apostles of Jesus, the Apostle of the Eternal Father. St. Vincent, our inspirer and model and Mary Queen of Apostles, our Patroness, intercede for us that we will be freed from pride and self-conceitedness and be filled with that charity which flows from the Cenacle. Amen

                                             Fr. Thomas Vijay SAC,

                                             National Formation Promoter,

                                             India

____________________________________________________

Segretariato Generale, Unione dell’Apostolato Cattolico

Piazza San Vincenzo Pallotti 204, Roma, Italia    uac@uniopal.org

Apostles for today

Prayer and Reflection

February 2015

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Thoughts on preparing to proclaim the gospel in a liturgical homily – Spiritual preparation for the General Congress of the Union in July 2015

       For a number of years now I have preached in dialect – that is, the Swiss dialect. When proclaiming the gospel I like to speak the language of the hearers, the language of the faithful in my parishes. Thus I am almost guaranteed to be understood. Only in my own mother tongue, that is, in dialect, can I be fully authentic and credible. The participants in the service experience that I am one of them. I allude to themes which are not necessarily themes of my personal daily life as a priest: problems in families, crises of married couples, difficulties with their sons and daughters going through puberty, fears about their livelihood etc. I also speak about personal experiences and concerns which weigh me down. I can speak about my emotions, things that make me feel sad, questions for which I, too, as a priest, have no answers, or things that I can't understand. Yes, I like to speak from the heart to the heart of others in a way that allows my enthusiasm for an event to be felt by them.

       I often begin my homily with a pointed question or statement designed to somewhat disturb the hearers while stimulating them to listen carefully. This opening thought frequently develops into the central thought which I repeat in the middle of the sermon and certainly at the end– as if it were a word to take home. The last sentence must be full of hope and encouragement.

       When I was ordained deacon almost 40 years ago, I received the following commission from the bishop: “Receive the Gospel of Christ, whose herald you now are. Believe what you read, teach what you believe, and practice what you teach.”

       It is the good, the joyful news that I am commissioned to proclaim, and the thoughts and words spoken to people. at a wedding, for instance, should fill them with joy.

       At the preparation of a funeral ceremony I try to put myself in the situation of the mourning relatives. I like to speak in images. Pictures are easy to imagine and keep in mind. Instead of the traditional biography of the deceased, I look at a photo album and contemplate important situations in the life of the deceased, such as the bridal couple in love, the christening of the first child or, describe the loving smile a grandchild for the grandfather. By looking at an album I can soothe mourning a little and give prominence to good memories.

       I like to pray the following prayer of the Catholic Hymnal of Switzerland:

       Lord, we ask you for our pastors: Let them be people full of compassion and understanding, full of hope and confidence in the future. Help them to understand the signs of the times and to share the joy and grief of others.

Jesus Christ, you have said: Whoever wants to be first among you, shall be last of all.   After all, you did not come to be served but to serve and to give your life for others. Fill them with your sentiments of humility and love.

       Jesus Christ, we ask you for priests: Teach them to proclaim your good news in a way that our hunger for life and truth may be satisfied. Fill them with courage so that they may proclaim fearlessly what your Spirit teaches them. Be their support and refuge so that they may be able to sustain the faith of their brothers and sisters. Let their lives make visible that your message is love that sets us free. Strengthen them in gratitude that you have reconciled them to yourself and entrusted them with the ministry of reconciliation.        Make us thankful that we can celebrate with them the mystery of your death and resurrection in the Eucharist. Let there be in your Church no lack of people who care for the building-up and unity of communities, until you will come in glory. Amen.

(Katholisches Gesangbuch der Schweiz 658.1-3)

Thoughts regarding the preparation of the proclamation in the daily testimony of faith

       Besides the official preaching in the homily on Sundays and public holidays, there is the more personal proclamation in the witness of faith of everyday life. There, too, I am asked to tell others what I have been given in my Christian faith and hope, as is said in the First Letter of Peter: “Should anyone ask you the reason for this hope of yours, be ever ready to reply, with gentleness and respect” (1 Pt 3:15).

       The differences between proclaiming the Gospel in liturgy and in everyday conversation are obvious: The preacher speaks to a believing community. Normally people are listening to his words with religious interest, desiring to experience a deeper relationship with God. This cannot be presumed in a spontaneous exchange in the street or at table, where a solemn atmosphere of faith is not a given. Rather, the climate is often determined by the hardships of life, by questions and doubts, perhaps even by fear and rejection.

       The homily is prepared in silence; the preacher delves deeply into the theme and knows exactly what he wants to say. Such direct preparation for proclamation in daily life is not possible. Naturally I don't know in advance the concerns of those who approach me.

       Nevertheless some preparation is possible. Even if not direct, there is still indirect preparation. Everything that helps me to believe in way that is lively and true to life is, in the broadest sense, a preparation to strengthen others in their faith.

       First and foremost are the experiences of life mentioned, experiences of fulfilment and joy, of disappointment and sorrow. These experiences unite all people. We must help others to be true to their emotions.

       I have already mentioned how much people appreciate when one talks about personal joys and sorrows during liturgy. This encourages the listeners to find a means of expressing their own emotions. And just as in the liturgy, so it is in the interpersonal sharing of faith; when talking with others I can only be truly helpful and strengthen their faith if I myself am close to what touches people deeply, to their experiences of life.

       It is equally important that those to whom I am talking to do not lose themselves in their emotions, that they do not get bogged down in grief and mourning, and so we to give particular care to their experiences of faith. These are not far from experiences of life, but are, rather, are experienced in the midst of them. Experience of faith includes all that truly comforts us, that gives us strength and encouragement – the quality and beauty of creation, human dignity, the Saviour's grace and, in all of this, God himself as the mystery of love.

       Whenever I bear witness to my experiences of faith in talking to others, I make it possible for those who are entrusted to me not to forget their own experiences of faith, but to reconnect with them – and sometimes even to have further experiences of God and of faith.

       In this way I allow my heart (with all its experiences) to speak to the hearts of others. This was already important in the first part on the homily; it becomes even more important in this interpersonal proclaiming. Whenever others sense that I am not in touch with my own heart, I won’t be able to touch their hearts either.

       When our witness to faith is very close to life, life also draws closer and closer to faith. Detached evangelisation which is far from life does not reach the people of today. This does not mean that a more difficult train of thought should not sometimes be expressed. But it must always be rooted in a feeling for life with its ups and downs.

       However, what is the deepest reason that talk about faith has to be very close to life as experienced and endured? The reason is to be found in the incarnation of God in his son Jesus Christ. Since God not only speaks to humans, but himself becomes human, then it is clear that I cannot find God beyond human life. God is to be met, to be found and to be loved in and through human life. Consequently, when I want to help those entrusted to me to find God, then I should not lead them away from life, but rather must help them to come very close to their own life in order to come close to God.

       In Christ, God himself, God's Word became man. This is clearly shown in the way the Gospel speaks of Christ. It does not conceal the fact that Jesus' “sweat became like great drops of blood falling on the ground” (Lk 22:44). It emphasizes that even the Redeemer shed tears – for example, at the grave of his friend Lazarus (Jn 11:35) Moreover, it also shows us that in the midst of all his human fear and mourning, there remained a connection with God which nothing could destroy.

       To sum up: There are many similarities between the liturgical homily and a simple daily witnessing. I have mentioned that the last sentence of a homily must be full of hope and encouragement. That is no less important at the end of a conversation about faith. The crucial point is that we release the other person into the presence of God. In God, I and the other remain united, even if we are separated in time or in space, even if we never again meet and talk together in this life.

                                                         Fr. Erich Schädler SAC,

                                                         National Formation Promoter,

                                                         Switzerland

____________________________________________________

Segretariato Generale, Unione dell’Apostolato Cattolico

Piazza San Vincenzo Pallotti 204, Roma, Italia    uac@uniopal.org