All’inizio della seconda settimana del CPO ci avviamo verso la conclusione della tappa dell’ascolto. Oggi abbiamo ascoltato don Felice Accrocca sul lavoro nelle Fonti Francescane, lavoro che consisteva essenzialmente nella predicazione, nella preghiera e nel lavoro manuale. La sfida è giungere ad una sintesi feconda di queste tre dimensioni. Fr. Joaquim Hangalo (responsabile informatico) ci ha presentato le tecnologie digitali come forme rivoluzionarie del comunicare, forme mai neutrali, in quanto plasmano la nostra cultura e sembrano essere il cuore della società. Infine Pio Murat (consigliere generale) ha presentato una sintetica rassegna sul lavoro nei CPO precedenti, nelle Costituzioni rinnovate e in alcune lettere dei ministri generali. Abbiamo davanti una grande sfida e una responsabilità: dire ai fratelli qualcosa di nuovo e di ispirato riguardo alla grazia di lavorare.
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La presentazione da don Felice Accrocca fatta da Michael Fernandes OFMCap
Sono contento di essere qui e di avere la possibilità di presentare il nostro oratore, Don Felice Accrocca.
È particolarmente legato ai cappuccini da lungo tempo, in modo particolare con il nostro Istituto Storico qui al Collegio. È stato uno dei maggiori promotori della spiritualità francescana e della sua storia per molti anni. Profondo conoscitore della spiritualità francescana e della vita cappuccina, manifesta forte apprezzamento per tutto ciò che è autenticamente francescano.
Ho sperimentato che si tratta di una persona affascinante e questa mattina siamo in festa per questo dono.
Il reverendo Felice Accrocca (Latina) è prete della diocesi di Latina Terracina- Sezze –Priverno, vicario episcopale per la cura pastorale e parroco a Latina. Si occupa di storia medievale e insegna alla facoltà di storia e di beni culturali alla Pontificia Università Gregoriana a Roma e nell’Istituto teologico ad Assisi. È autore di numerosi libri e saggi su Francesco, Chiara di Assisi e sul francescanesimo medievale.
Tra diversi libri recenti spiccano alcuni titoli popolari: Un santo di Carta, Le fonti biografiche di san Francesco; La Scelta del Vangelo e la codificazione difficile di un ideale; Verità misericordia nell’insegnamento di Francesco d’Assisi. Insieme a fr Aleksander Horowski ha pubblicato una nuova edizione critica di Tommaso da Celano.
La sua conferenza verterà sul lavoro quale frutto d’ispirazione evangelica all’interno della primitiva fraternità francescana.
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2 Comments
Sr Thérèse, SdC
Etre au service de Dieu dans tous les visages de l’Eglise et dans toutes les spiritualités. St François un visage d’amour gratuit et renouvelé de Dieu. pour votre témoignage dans notre Eglise
fra. Michael Choi - Custody of KOREA
not only lip service but also real serving by hand and feet in a kitchen, toilet, sweeping stairs and ground at each one’s friary.
no discrimination between common(baptismal) priests and ministerial priest(clergy).
common(baptismal) priests means friars who are except ministerial priest(clergy), and it means common(baptismal) priests, lay friars. I strongly prefer friar rather than lay friar or lay brother. Lay(Laicus) means “not consecrated thing” from origin word, Egyptian). But during the 2nd Vatican Council the church fathers couldn’t find the other word instead of “Lay” “Laity”.
876 Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives mission and authority, ministers are truly “slaves of Christ,” in the image of him who freely took “the form of a slave” for us. Because the word and grace of which they are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the slaves of all.
1547 The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, “each in its own proper way, in the one priesthood of Christ.” While being “ordered one to another,” they differ essentially. In what sense? While the common priesthood of the faithful is exercised by the unfolding of baptismal grace – a life of faith, hope, and charity, a life according to the Spirit – ,the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. the ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders.
1551 This priesthood is ministerial. “That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a service.” It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. the sacrament of Holy Orders communicates a “sacred power” which is none other than that of Christ. the exercise of this authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all. “The Lord said clearly that concern for his flock was proof of love for him.”
quotation from 32
Therefore, from divine choice the laity have Christ for their brothers who though He is the Lord of all, came not to be served but to serve. They also have for their brothers those in the sacred ministry who by teaching, by sanctifying and by ruling with the authority of Christ feed the family of God so that the new commandment of charity may be fulfilled by all. St. Augustine puts this very beautifully when he says: “What I am for you terrifies me; what I am with you consoles me. For you I am a bishop; but with you I am a Christian. The former is a duty; the latter a grace. The former is a danger; the latter, salvation”
73 — St. Francis of Assisi
St. Francis of Assisi: Omnibus of Sources
St. Francis teaches and wants superiors and friars who give preach pray and do a mean occupation
quotation from , 21 — CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, Vatican.
–“The first among you must be your slave” (Mt 20:27)–
“I pray that she who will have the office of responsibility for her sisters,” St. Clare of Assisi affirmed in her last will and testament, “be committed to being in charge of the others through virtue and holy behaviour more than by virtue of her office, in order that the sisters, inspired by her example, obey her not so much because of her office, but for love”
http://www.vatican.va/roman_curia/congregations/ccscrlife/documents/rc_con_ccscrlife_doc_20080511_autorita-obbedienza_en.html
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