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The National Fraternity of the Secular Franciscan Order of Kenya held their national elective Chapter. The elections were as follows: as National Minister our brother Patrick Macharia and as International Councillor and National Secretary our sister Jacinta Kingori. May God bless you and continue to brighten your way.

Ordo Franciscanus Saecularis



Consilium Internationale
FAMILY COMMISSION Silvia Diana - OFS 

 

 

 CONCLUSIONS OF THE SYNOD OF THE FAMILY  

PART II - Chapter 1
The Family in God’s Plan, the Family in Salvation History

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We continue with the reflections on the conclusions of the Synod of the Family and the Apostolic Exhortation Amoris Laetitia (AL) and we see how the family is and always was part of God's plan.


Jesus, who reconciled all things in himself, restored marriage and the family to their original form (cf. Mt 10:1-12). Marriage and the family have been redeemed by Christ (cf. Eph 5:21-32) and restored in the image of the Holy Trinity, the mystery from which all true love flows. The spousal covenant, originating in creation and revealed in the history of salvation, takes on its full meaning in Christ and his Church. Through his Church, Christ bestows on marriage and the family the grace necessary to bear witness to the love of God and to live the life of communion. "The Gospel of the family spans the history of the world, from the creation of man and woman in the image and likeness of God (cf. Gen 1:26-27), to the fulfilment of the mystery of the covenant in Christ at the end of time with the marriage of the Lamb (cf. Rev 19:9)”.(AL 63)


The family is a school of love and a stable family is the building block of society that allows persons to flourish as human beings.
Willed by God in the very act of creation, marriage and the family are interiorly ordained to fulfillment in Christ and have need of His graces in order to be healed from the wounds of sin and restored to their "beginning", that is, to full understanding and the full realization of God's plan. (FC 3)


The Synod Fathers noted that Jesus, “in speaking of God’s original plan for man and woman, reaffirmed the indissoluble union between them, even stating that ‘it was for your hardness of heart that Moses allowed you to divorce your wives, but from the beginning it was not so’ (Mt 19:8). The indissolubility of marriage – ‘what God has joined together, let no man put asunder’ (Mt 19:6) – should not be viewed as a ‘yoke’ imposed on humanity, but as a ‘gift’ granted to those who are joined in marriage… God’s indulgent love always accompanies our human journey; through grace, it heals and transforms hardened hearts, leading them back to the beginning through the way of the cross. The Gospels clearly present the example of Jesus who… proclaimed the meaning of marriage as the fullness of revelation that restores God’s original plan (cf. Mt 19:3)”.(AL62)


[...]The wedding takes place in the community of life and love and the family participates in the work of evangelization. The bride and groom, thus becoming Christ’s disciples, are accompanied by him on the way to Emmaus; they recognize him in the breaking of bread; and they return to Jerusalem enlightened by his resurrection (cf. Lk 24:13-43) (n 36).

Because of the divine pedagogy, according to which the plan of creation is fulfilled through successive stages in the order of redemption, we need to understand the Sacrament of Matrimony as it was in the beginning, based on the order of creation. From this perspective, we understand the salvific action of God, even in the Christian life. Because everything was done through Christ and for him (cf. Col 1:16). The incorporation of the believer into the Church through Baptism is completed in the other Sacraments of Christian Initiation. In the domestic Church, which is his family, the believer starts that “dynamic process, one which advances gradually with the progressive integration of the gifts of God” (FC, 9), by an ongoing conversion to the love that saves us from sin and gives fullness of life. (n 37)


The Icon of the Trinity in the Family

Scripture and Tradition give us access to a knowledge of the Trinity which is revealed in the features of a family. The family is the image of God who “in his deepest mystery is not all by himself, but a family, since he has in himself fatherhood, sonship and the essence of the family, which is love” (John Paul II, Homily at Parafox Major Seminary, Puebla de Los Angeles (Mexico), 28 January 1979). God is a communion of persons. At Christ’s Baptism, the voice of the Father called Jesus his beloved Son, and, in this love, we come to recognize the Holy Spirit (cf. Mk 1:10-11). Jesus, who has reconciled all things in himself and has redeemed us from sin, not only returned marriage and the family to their original form, but has also raised marriage to the sacramental sign of his love for the Church (cf. Mt 19:1-12; Mk 10:1-12; Eph 5:21-32). In the human family, gathered by Christ, the “image and likeness” of the Holy Trinity (cf. Gen 1:26) is now visible, a mystery from which flows all true love. Through the Church, marriage and the family receive the grace of the Holy Spirit from Christ so as to bear witness to the Gospel of God's love until the fulfilment of the Covenant on the Last Day, at the Wedding Feast of the Lamb (cf. Rev 19:9; John Paul II, Catechesis on Human Love). The covenant of love and fidelity, lived by the Holy Family of Nazareth, illuminates the principle which gives form to every household, and enables it better to face the vicissitudes of life and history. On this basis, every family, despite its weaknesses, can become a light in the darkness of the world. “Here each of us understands the meaning of family life, its harmony of love, its simplicity and austere beauty, its sacred and inviolable character; may it teach us how sweet and irreplaceable is its training, how fundamental and incomparable its role in the social order” (Paul VI, Discourse at Nazareth, 5 January 1964). (n 38)


The Family in Sacred Scripture - Through the fruitfulness of their love, man and woman continue the work of creation and collaborate with the Creator in salvation history through successive geneologies (Gen 1:28; 2: 4; 9:1,7; 10; 17:2,16; 25:11; 28:3; 35:9,11; 47:27; 48:3,4). The reality of marriage in its exemplary form is outlined in the book of Genesis, to which Jesus also refers in his idea of married love. Man feels incomplete, because he lacks “a helper fit for him”, who “stands before him” (Gen 2:18-20) in an equal dialogue. The woman participates, therefore, in the same reality of the man, represented symbolically by the rib, or by the same flesh, as proclaimed in the song of the man’s love: “This at last is bone of my bones and flesh of my flesh” (Gen 2:23). They thus become “one flesh” (Gen 2:24). This foundational reality of the marital experience is exalted in the expression of one belonging to the other in the profession of love, pronounced by the woman in the Song of Songs. The formula is similar to that of the covenant between God and his People (cf. Lev 26:12): “My beloved is mine and I am his,... I am my beloved's and my beloved is mine” (Cant 2:16; 6:3). (n 39)
The words of eternal life, given by Jesus to his disciples, include his teaching on marriage and the family. In them, we can recognize three basic stages in God's plan. Firstly, there is the family of origin, when God, the Creator, instituted the primordial marriage between Adam and Eve, as the solid foundation of the family..... Subsequently, in its historical form in the tradition of Israel, this union, wounded by sin, underwent several variations: ..... Lastly, the reconciliation of the world took place with the coming of the Saviour, not only restoring the original divine plan but leading the history of God's People to a new fulfilment. Above all, the indissolubility of marriage (Mk 10:2-9) is not meant to be a burden but a gift to those who are united in marriage. (n 40)

“The example of Jesus is a paradigm for the Church… He began his public ministry with the miracle at the wedding feast of Cana (cf. Jn 2:1-11). He shared in everyday moments of friendship with the family of Lazarus and his sisters (cf. Lk 10:38) and with the family of Peter (cf. Mk 8:14). He sympathized with grieving parents and restored their children to life (cf. Mk 5:41; Lk 7:14-15). In this way he demonstrated the true meaning of mercy, which entails the restoration of the covenant (cf. John Paul II, Dives in Misericordia, 4). This is clear from his conversations with the Samaritan woman (cf. Jn 1:4-30) and with the woman found in adultery (cf. Jn 8:1-11), where the consciousness of sin is awakened by an encounter with Jesus’ gratuitous love”. (AL 64)


The incarnation of the Word in a human family, in Nazareth, by its very newness changed the history of the world. We need to enter into the mystery of Jesus’ birth, into that “yes” given by Mary to the message of the angel, when the Word was conceived in her womb, as well as the “yes” of Joseph, who gave a name to Jesus and watched over Mary. We need to contemplate the joy of the shepherds before the manger, the adoration of the Magi and the flight into Egypt, in which Jesus shares his people’s experience of exile, persecution and humiliation. We need to contemplate the religious expectation of Zechariah and his joy at the birth of John the Baptist, the fulfilment of the promise made known to Simeon and Anna in the Temple and the marvel of the teachers of the Law who listened to the wisdom of the child Jesus. We then need to peer into those thirty long years when Jesus earned his keep by the work of his hands, reciting the traditional prayers and expressions of his people’s faith and coming to know that ancestral faith until he made it bear fruit in the mystery of the Kingdom. This is the mystery of Christmas and the secret of Nazareth, exuding the beauty of family life! (AL 65)


Jesus and the Family “The covenant of love and fidelity lived by the Holy Family of Nazareth illuminates the principle which gives shape to every family, and enables it better to face the vicissitudes of life and history. On this basis, every family, despite its weaknesses, can become a light in the darkness of the world. ‘Nazareth teaches us the meaning of family life, its loving communion, its simple and austere beauty, its sacred and inviolable character. May it teach how sweet and irreplaceable is its training, how fundamental and incomparable its role in the social order’ (Paul VI, Address in Nazareth, 5 January 1964)”.(AL 66)


QUESTIONS FOR REFLECTION
1. How do you understand the role of marriage and the family in salvation history?

2. How do you see families being the icon of the Trinity?

3. Discuss "Motherhood" and "Fatherhood".

4. How can we offer to the world the meaning and values of marriage and the family?

 

We finish our encounter praying together: THE PRAYER OF THE HOLY FAMILY.


November 2016 

The National Fraternity of the Secular Franciscan Order of Chad held their national elective Chapter. The elections were as follows: as National Minister and International Councillor our brother Ange-Gabriel Soulasingar. May God bless you and continue to brighten your way.

 

Letter: Children praying for peace

Aleppo, 27 November 2016

First Sunday of Advent

To all the friars of the Order of Friars Minor

to the Poor Clares,

to the sisters to the brothers of the Secular Franciscan Order,

and to all women and men of good will

See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father” (Matthew 18: 10).

Dear Brothers and Sisters,

May the Lord give you peace!

For a long time, as Friars Minor, we have been concerned about the situation that our brothers are experiencing together with the Christians and the entire population of Syria. Not long ago, we called on the international community to intensify its efforts to stop the war and the suffering of the civilian population and to make every effort to achieve peace.

Now, at the beginning of Advent, a time in which the Lord Jesus invites us to insistently watch and pray, we want to propose to all our communities the “Children praying for peace” initiative. It began as an idea from the “Aid to the Church in Need” project, and we wish to join it as the Order of Friars Minor, and to relaunch it on an international level on a monthly basis. This initiative comes from the awareness that the King of the Universe, the King of Peace, is the true source of all peace. Our Parish of St. Francis in Aleppo, which has been strongly affected by the tragedy of war and which has been tenaciously anchored to its hope for peace, has already joined the initiative. From Aleppo, we are now sending out our invitation to the whole world.

Starting in Advent 2016, we wish to join this initiative as the Order of Friars Minor and we want to encourage all of the communities, parishes and schools entrusted to our pastoral care and to all of the organizations close to us [to join in the initiative]; and we also encourage them to spread the word to other ecclesiastical and religious communities in the areas in which the Friars Minor as live and operate. We believe that the Lord hears the cry of the “little ones” and that their prayer their will become an opportunity for reflection and conversion  for those who are “big.”

We are asking each community to dedicate their children's mass, or the mass most frequented by children, on the first Sunday of every month, to prayer for peace, according to what is locally possible. The same thing can be done in a celebration during the Oratory or by involving the schools, thus, in this way giving an ecumenical and interreligious spirit to the initiative.

If a community  does not have a children's liturgy or if it does not have a ministry for Oratories or a school, it can make the gesture during the communal Praises or Vespers, or on an occasion created especially for this initiative.

Here are some practical suggestions so as to unify the form of the celebration, taking from the example of how it is done in Aleppo: after the initial greeting and the introduction of the celebration by the priest, some children will process in with a lighted candle, which will be placed near the altar, in a visible place, while all sing, or while they recite the “simple prayer” for peace.

In addition to this, different intentions from the Prayer of the Faithful will be dedicated to peace in people's hearts, peace for the families and peace in Aleppo and all around the world. The songs should also be dedicated to the theme of peace.

If the prayer is carried out outside of the Eucharistic celebration, it can always be adapted to the celebration, maintaining the symbol of the candle lighting, along with the simple prayer and songs for peace (remembering to always explain to the children that this prayer is in communion with all of the children of the world for peace in Syria, especially in Aleppo and for peace in the world).

Simple prayer for peace  

Lord, make me an instrument of your peace:

where there is hatred, let me sow love;

where there is injury, pardon;

where there is discord, union;

where there is doubt, faith;

where there is error, Truth;

where there is despair, hope;

where there is sadness, joy;

where there is darkness, light.

O Divine Master, grant That I may not so much seek

to be consoled as to console,

to be understood as to understand,

to be loved as to love.

For it is in giving That We receive,

it is in pardoning That we are pardoned,

and it is in dying That we are born to Eternal Life.

Amen.

We ask all those who take heed to our proposal, to report it on to our Facebook page:  bambiniinpreghieraperlapace.

God bless every effort for peace and may he listen to the cry and the prayer of His children.

Fraternally,

 

Fr. Michael A. Perry OFM

Minister General

 

Fr. Francesco Patton OFM

Custos of the Holy Land

 

Held on November 12, 2016, in Shkodra (Albania).

The new National Minister is Florinda Sterkaj and the international councillor is Lazer Gega.

Ordo Franciscanus Saecularis



Consilium Internationale
FAMILY COMMISSION Silvia Diana - OFS 

Translation: Mary Stronach OFS 

 

 


CONCLUSIONS OF THE SYNOD ON THE FAMILY OCTOBER 2015

Chapter IV

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Chapter IV presents Family, affection (emotions) and life. We continue to integrate the richness of the Apostolic Exhortation, Amoris Lætitia (AL) and sharing our local realities, and reflecting on the beautiful treasure that  is the family. We propose questions that help us to share, and we propose reading some points of the documents that we quote in the text. 

Share in fraternity:
       

1. The Importance of a Life of Affection (Emotions)
QUESTIONS:

      1- How is the dialogue in our marriage and family life?

      2- What are our strengths and what are our weaknesses?

      3- What aspects are necessary or conducive -- to live, express and communicate better --with the purpose of making the mutual love of spouses more mature?

30. […] The Church’s challenge is to assist couples in the maturation of the emotional aspect of their relationship and in their emotional development through fostering dialogue, the life of virtue and trust in the merciful love of God. The commitment to full dedication required in Christian marriage is a strong antidote to the temptation of a person’s living an existence exclusively turned inwardly upon himself.
Dialogue is essential for experiencing, expressing and fostering love in marriage and family life. […] ( AL 136 )
Take time, quality time. This means being ready to listen patiently and attentively to everything the other person wants to say. . […] ( AL 137 ) .
[…] Love surmounts even the worst barriers. […] ( AL 140 )

2. Formation in Self-Giving
QUESTIONS: as parents:


      1- Do we responsibly assume, as a challenging and exciting mission entrusted by God, the education of our children to help them grow as humans, emotionally, morally and spiritually?

31. The dynamic of family relations has a primary impact on the formation of younger generations. The speed of changes occurring in present-day society makes the work of accompanying a person’s emotional formation in sound growth and development more difficult. This process requires appropriate pastoral action which is abundantly equipped with a knowledge imbued with Scripture and Catholic doctrine and provided with suitable educational tools. A proper knowledge of the psychology of the family will serve as an assistance in ensuring that the Christian vision might be effectively transmitted. Such an effort might already begin with the catechesis of Christian Initiation. This formation is also meant to highlight the admirable character of the virtue of chastity, since the virtue of chastity is understood to mean the integration of emotions which fosters self-giving.
It should also take place inductively, so that children can learn for themselves the importance of certain values, principles and norms, rather than b y imposing these as absolute and unquestionable truths. […] ( AL 264 )

3. Weakness and Immaturity
QUESTIONS:

As parents or concerned adults according to the "family" situation:
      1- Do we assume the resposibility, as a mission entrusted by God, to help them mature humanly, emotionally, morally and spiritually in the fragility of its (the family’s) development and growth?

      2- What aspects of contemporary culture today and the lifestyle of adolescents and young people hinder Christian education for love?

      3- What could we do as adults to educate and help the younger generation to mature in their sexuality?

32. Many cultural tendencies exist in today's world whose goal is to impose a sexuality without any limits and where all emotional aspects are explored, even the more complex ones. The idea of emotional weakness is very timely; a narcissistic, unstable and changing affectivity does not help a person to achieve greater maturity. The following cultural tendencies need to be firmly denounced: the prevalence of pornography and the commercialization of the body which is promoted by a distorted use of the internet, forced prostitution and exploitation. […]
The Second Vatican Council spoke of the need for “a positive and pruden t sex education” to be imparted to children and adolescents “as they grow older”, wit h “due weight being given to advances in the psychological, pedogogical and didactic sciences […] ( AL 280)

4. Technologies in Human Procreation
QUESTIONS:

      1- Is parenthood a gift of God or a human right?

      2- To what extent are the new technologies, that allow procreation and fertility beyond the natural limits, a right of parenthood or are they a gift from God?

      3- Is being a parent, at any cost and without any limit,  only because science permits it, for me today?

      4- The position of Bishops is that "everything that is scientifically possible is not scientifically permitted." What is your opinion?

33. The technological revolution in the field of human procreation has introduced the ability to manipulate the reproductive act, making it independent of the sexual relationship between a man and a woman. In this way, human life and parenthood have become a modular and separable reality, subject mainly to the wishes of individuals or couples, who are not necessarily heterosexual and properly married. This phenomenon has occurred recently as an absolute novelty on the stage of humanity and is increasingly becoming more common. This situation has profound implications in the dynamics of relationships, in the structuring of social life and in legal systems which intervene to attempt to regulate practices already in place and various situations. In this regard, the Church feels required to speak a word of truth and hope…[…]
The family is the setting in which a new life is not only born but also welcomed as a gift of God. […] (AL166)

5. A Pastoral Challenge
QUESTIONS:

      1- Without diminishing  the Christian ideal of marriage and family, what gestures of mercy and pastoral closeness have we had as a Church and personally to the new realities of family?

      2- What (gestures) should we be offering? 

34. […]In formation for conjugal and family life, pastoral care is to take into account the diversity of real-life situations. If, on the one hand, we must promote pathways to ensure the formation of young people for marriage; on the other, we must
accompany those who live alone or, without forming a new family, who frequently remain connected to their family of origin. Even couples who cannot have children should be given special pastoral attention by the Church to help them discover God’s plan in their situation which is in service to the whole community. Everyone needs to be understood, bearing in mind that situations far from the life of the Church are not always desired; oftentimes, they are created, and, at times, simply endured. From the vantage point of faith, no one is excluded: all are loved by God and are important in the Church’s pastoral activity..
In a word, we are called to show mercy because mercy was first shown to us [ …] (AL 310).
[…] . Instead, it sets us in the con text of a pastoral discernment filled with merciful love, which is ever ready to understand, forgive, accompany, hope, and above all integrate (AL312). 

INTEGRATION QUESTIONS ON THE TOPIC:
      1- The family is the birthright of humanity, a sanctuary of life, a treasure -- which aspects have we experienced and witnessed that these are true statements about the family reality, both rich and simple at the same time?

      2- Lists words -- such as for example: to integrate, to involve, to accept, to accompany etc. (Offer, hope, time, patience,) What other words would be helpful for some of the situations described above, considering that the Church seeks to find ways to become more inclusive?

      3- How does our charism help (us) to learn and mature in the "pedagogy of love that is marriage and family?”

Documents:
chttp://w2.vatican.va/content/dam/francesco/pdf/apost_exhortations/documents/pa pa-francesco_esortazione-ap_20160319_amoris-laetitia_en.pdfl
http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20151026_rel azione-finale-xiv-assemblea_en.html
We finish our encounter praying together: THE PRAYER OF THE HOLY FAMILY.


October, 2016