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Jesus took the risk to invite James, John, and Peter into the garden to pray with him. He invited them to enter into his brokenness, his anguish, his pain, his confusion, his fear. The fact that they fell asleep takes nothing away from the invitation. Remember, it was night. The darkness which surrounded them reflected the night that was within them. But their drowsiness does not detract from their initial willingness to enter the garden with Jesus. They were tired. It was late. They fell asleep. Let us not be too hard on them.
Catholic Theological Union, Chicago, USA
2008 SEDOS Seminar, Ariccia, Italy, 20-24 May 2008
Mary has always played an important role in the life of the Missionaries of the Precious Blood. Don Beniamino Conti has already explained the place of Our Lady of the Precious Blood—or the Madonna of the Chalice, as she is also known—in the mission preaching of St. Gaspar and the early Missionaries. In the course of the Congregation’s history, Mary has been honored under a variety of titles. We know, for
May is Mary's month. Three feasts during this month are set aside for Mary: May 12, Mother of Mercy; May 24, Help of Christians; and May 31, the Visitation. Mary claims this month by the church from our European pagan ancestors, celebrating spring, fertility, and the earth mother with such things as flowers, dances, planting feasts, and maypoles. May 24 in particular commemorates the return of Pious VII to Rome in 1814 from his Napoleonic exile.
By the spirituality, of a Community I mean the sum total of the fundamental values given by the Founder as the special basis and feature of his foundation. I say fundamental values, not their practical applications and their consequences. In this study, therefore, we will speak exclusively of these values, abstracting from the applications and inferences made by St. Gaspar himself and by others after him. These latter will form the object of other studies and researches.
It is assuredly a moment of grace that the first academic chair to be inaugurated under the auspices of the Joseph Cardinal Bernardin Center be dedicated to the study of the Second Vatican Council. Time and again in his fourteen years as Archbishop of Chicago, Cardinal Bernardin reasserted that the implementation of the directives of the Second Vatican Council stood at the center of his ministry. As a young bishop he had attended the closing sessions of the Council. The two bishops who were his special mentors, Paul Hallinan of Atlanta and John Dearden of Detroit, had both been profoundly transformed by their experience of participation in the Council. Cardinal Bernardin’s own work as a bishop remains for many of us the quintessential example of what it means to lead the Church in the style intended by the Council.
One of the social realities which globalization has heightened has been the increasing presence of many cultures together. Cultures have, of course, always rubbed up against one another throughout history. But what we see today is that more people than ever are affected by what has come to be known as multiculturalism, that is, the situation in which people must learn to live with more multiple cultures simultaneously.
This international symposium is dedicated to looking at the charism of the Adorers of the Blood of Christ in light of two of the most significant social factors shaping our world today: globalization and multiculturalism. What does a spirituality of the Blood of Christ have to say to each of these realities? In what way would they lead us in discipleship to Jesus Christ?
A New Commandment: Eucharist as Loving, Eating and Drinking, and Serving Jesus said, "I give you a new commandment..." (Jn. 13, 34). Most of us tend to interpret this in its Scriptural context as referring to love one another, and rightly so. Additionally, Jesus gave us (at least) two other startlingly new commandments: "Do this in remembrance of me" (Lk. 22, 19b) and "...you also ought to wash one another's feet (Jn. 13,14)." These latter two references, of course, have a Lord's Supper context. The new Christian commandment, really, is threefold: love, eat and drink, and serve.
The inspiration bestowed on Francis Albertini evolved historically and ecclesially from its initial expression in a lay form; this led eventually to other concretizations in a priestly form and several religious forms. The gift bestowed on Albertini in prayer could thus be called the "original charism" which later manifested itself in the lives and mission of other key figures who in turn possessed unique charisms of their own. Admittedly, the later forms can trace their descendance from the original more or less directly.
The people sprinkled (with the blood) is the people of the New and Eternal Covenant; it is the Church: called to give testimony to the newness of life.
Two great themes dominate Ephesians -- the unity of all things in Christ and the Church as the symbol and agent of that unity. In fact the word one occurs some eight times in the Epistle, four of which are to be found in chapter 2 immediately after the mentioning of the blood of Christ in verse 13. In fact all of chapter 2 is divided as follows: 2:1-10 concerns the call of Israel which has been called to completion of faith in Christ Jesus. The author joins himself to the Jews who were called to firm belief in Jesus Christ.