Thoughts from Fr. Alberione #2

Chapter 7 (?)The Founder of the Pauline Family placed himself and the work that he had created at the service of the Church. From the Church came the inspiration and approbation of his apostolic initiatives. His acute and profound sense of fidelity to the Church was also expressed in love and faithfulness to the Pope, Vicar of Christ, visible head of the Church. From Leo XIII to Paul VI, Fr. Alberione professed an enlightened devotion to the person and role of the Vicar of Christ. He resolutely transmitted this attitude to his sons and daughters and succeeded in obtaining from the Holy See, for the Society of St. Paul, the vow of “Fidelity to the Pope,” as a sure guide for the practical exercise of the Pauline apostolate.

The Church, Teacher of faith, morality and prayer, labors to form the perfect Christian, the citizen of heaven. This formation takes place in Christ, who is the Way, the Truth and the Life. He made himself a Teacher for our sake and in this elevation, Christianization and divinization of man He is the unique Master. Understanding this clearly, the Church, as the Mystical Body of Jesus Christ, labors wisely to communicate and perfect this education and formation of man, so as to make him a worthy member of Jesus Christ, her Head. She continues His role as an incomparable Teacher. (CISP 1032)

Jesus, Master, Teacher of mankind, enlightens the Church by the Holy Spirit. She has two enemies: sin and ignorance. She does not reject discovery, knowledge the natural and divine sciences, but rather examines, adopts and uplifts these so that they can make a precious contribution to her teaching. (CISP 1032)

Whoever adheres to the Catholic Church with profound faith is always wiser than one who wanders about in search of a personal and arbitrary structure, living on illusions, building on sand.

On the contrary, even the youngest of our aspirants setting type by hand for a catechism or a sister distributing the Gospel becomes a teacher: ‘Blessed are the steps of those who bring truth, peace and true good.” (UPS II 176)

There is a sign that grows out of the perpetuity, authority and supernatural aspect of the Church. It is that in the varying

circumstances of her history, the Church always finds the man who corresponds to the needs of the age. This man, anchored on the shores of eternity and lifted above changing events, is the Pope. (CISP 307)

The Lord guides his and our Church. Nineteen centuries of history prove this. The barque of Peter plows its course through stormy seas. Yet it continues to bring those who trust in it safely to the port of happy serenity.

Let us pray to the Holy Spirit that a man for our times will be chosen in the coming conclave.1 Men change, but the Church remains and the gates of hell do not prevail—just as the sacred hosts are different at every Mass, yet in the Eucharist we always receive Jesus, the nourishing food of our souls. (CISP 309)

The Pope is the most eminent advocate, the most consistent defender of true civilization. By civilization we mean the fusion of the religious, moral, philosophical, scientific, aesthetic, political and social elements. Centuries of history prove this. (CISP 301)

We affirm our total affection, submission and dedication to the Pope. We are with the Pope in order to be with Jesus Christ. (Pr A59-60)

The Holy See has communities of religious at its service for works of general interest. The great vision is to have ever more numerous armies, ever more spiritually and scientifically trained, ever more closely joined to the Vicar of Jesus Christ, ever more prompt to respond to a call, ever more tenacious in carrying out the work given to the institute within the framework of its particular goals…. We spend our lives well when we serve the Church, the Pope and Jesus Christ in this way. Jesus Christ is the author, comfort, model and reward of religious. (CISP 801)

1. The Founder is referring here to the conclave of October, 1958, in which John XXIII was elected Pope—“the man of the times,” according to Fr. Alberione’s prayer.

The authority of the hierarchy set us out on a road and into an apostolate very different from the one ordinarily followed up to then. The Bishop of Alba summoned me one day and told me: “I am now adding another ministry to your ordinary assignment, and it is a demanding one.” He indicated the path: the diocesan newspaper. On that path, at both its highest and lowest points, he guided and sustained me with wisdom and

fortitude for about twenty years. Everything developed from this.

And now the two revered documents (of the Holy See) confirm how everything evolved under the light, guidance and approval of the Church and more precisely under “the Shepherd who guides the Church.”

So the main thing is: Christ and in the Church –always. This is how we started and this is how we live today. (CISP 179)

The Pauline Family came to be at a time when the reigning Holy Father was not supported by many in his directives concerning the press. One of the aims of the Pauline Family was to make up for the group of people who paid no attention to what the Pope said and went ahead teaching as they saw fit, according to their point of view and their convictions. They gave no heed to the one who had the obligation, duty and power to direct Catholics on the true path of the apostolate. Thus came our vow of fidelity regarding the apostolate. (Pr VO 413)

I besought His Holiness2 to hear me on two points that I have much at heart. Encouraged by him, I expressed a personal desire first. Three times he reassured me regarding it, speaking decisively and with kind concern.

Then I explained to the Holy Father how the prayer, studies and apostolate of the Pious Society of St. Paul take their inspiration from the Divine Master, Way, Truth and Life. He strongly approved and encouraged the hour of adoration in honor of the Divine Master, practiced in the Society of St. Paul. Love for the only Master is also love for the universal, infallible, visible and indefectible teacher who is the Pope. And he blessed and encouraged this love, exhorting us to confirm it, deepen it, enlarge it and take certain precise steps to make it increasingly more alive and practical, in keeping with the spirit of the Church. (CISP 113)

We must feel ourselves to be at the side of the Pope in the apostolate so as to repeat what he teaches with the media that the Lord has given us. These are the same means indicated by the Second Vatican Council: press, film, radio, television and in general, the technical media of social communication. We must feel ourselves to be at the side of the Pope in his actions, to be at his service, to be at the side of the bishops and priests—to be

of service, that is, in submission to the collaboration with the Church. (Pr A 207)

2. This excerpt refers to the audience of Fr. Alberione with Pope Pius XII in 1941, after pontifical approval of the Pious Society of St. Paul.

8 A GREAT PROBLEM: VOCATIONS

Vocations to the priesthood and to the religious life constitute one of today’s major problems for those who love the Church. Father Alberione knew that true vocations come from God, but that they call for the Church’s concern and require the right circumstances and efforts in order to manifest themselves. For this problem to be resolved, a mode of thinking and acting which is truly evangelical is needed, together with total dependence on God.Father Alberione was instrumental in giving impetus to many priestly and religious vocations on various continents. He gave unreserved attention to this general problem of the Church, dedicating to it not only numerous writings but also one of his Congregations, the youngest of them all: the Sisters of the Queen of Apostles, founded for the vocation apostolate.

Among zealous works, the problem of vocations occupies first place. Jesus did not begin His public ministry by preaching. He began it by making disciples. He looked for them along the lake side, extended his invitation, and James, John, Andrew, Peter, Philip and others accepted it. (UPS I 85)

The Lord made man free. A vocation is an act of love for God; it therefore takes a voluntary act of love to follow it and correspond to it. Vocations have to be modeled on Jesus Christ, who said to the Father: “Here I am, O God, to do your will.” (Pr SR 60)

The needs of humanity and of the Church and souls are immense. One can readily understand why many projects and works are proposed. But works are done when there are people to do them, and these people are productive in the measure that they have been grafted onto Christ. Electric current has high and low tension. Religious life is spiritual current at high tension, the poetry of a personality in Christ, the generator and promoter of heroism. So the necessity exists for vocations in every religious and ecclesial sector, in the spirit of the papal associations for vocations, for the secular clergy and for the

religious life. The Institute of the Queen of Apostles for vocations is a response to this need. Its line of action is in conformity with Jesus Christ, Way, Truth and Life: His teaching, His example. A sufficient number of good vocations constitutes the greatest need of the Church today in every part of the world. (CISP 181)

All Catholics, with all their strength, for all vocations and for every apostolate! May all who are called correspond; may all apostles become saints; may they be received by all men. (PFP 194)

If we truly loved our neighbor as ourselves, we would want for many others the great good that we ourselves possess: our vocation. If we are happy with the grace we have received, we want others to share it. If we have our mind turned towards sanctity, we yearn for others, to live this ideal. (UPS I 85)

God is a just remunerator and always compensates only those who do His will. To discover the will of God is both a simple and a complicated matter, both clear and obscure, both sad and joyful, both ordinary and extraordinary, depending on the individual case. Therefore, neither a casual attitude nor exasperation, nor tormented uncertainty is called for, but prudence, examen, prayer, counsel and decisions in faith.

Were there is innocence and the right environment, the divine voice often manifests itself soon after the age of reason.

Often, too, it entails coming out of a forest of obscurity into the light of the sun, out of a sorrow or disappointment to reality, out of a sickening mundane experience to the gentle, persuasive invitation, to a “Come, follow me”; out of a shattering event to a horizon filled with hope; out of a carefree, lazy, extravagant life to a thirst for sacrifice. “The Spirit breathes where he will.” (UPS I 115)

When we withdraw from the sight of men, when we pray quietly and offer ourselves in willing dedication to humble and hidden work, we attract many vocations…. “I draw all things to myself,” because “no one goes to the Father except through me.” (IA 343)

The church’s need is not only for many vocations, but for authentic vocations used to obedience and work. To accustom ourselves to work means to give our energies to God in whatever way possible and as obedience asks. (Pr VV 233)

Cooperate with the heavenly Father not only in building a “cage” but also in searching for the birds. When we say that we want a nest for ourselves, we intend to ask for both birds and cage. Vocations are

immensely more numerous than those who come. May none be lost because of us!

Before anything else, pray. Then invite, promote, work, do something. There is still laziness in this field, human respect, indifference, lukewarmness. Those who really love the Institute prove it by trying to contribute to its good. And the greatest blessing for a family is its members—may they be numerous and good. (IA II 112)

The Lord has prepared a great many vocations in proportion to the needs of the modern apostolates of the Church. What is required is genuine trust in Providence, avoiding presumption on one hand, which would be evident in exaggerated projects and mistrust on the other hand, which would lead to the building of small houses that are not suited to future growth. Such action is a way of tying the hands of Providence. Proceeding with true confidence will bring numerous, healthy aspirants; buildings can be enlarged and carefully studied programs can be carried out. It is important not to hinder the wheels of Providence by sin or laziness.

Together let us ask the Lord always to grant us, on one hand, the nest, and on the other, the birds to fill it. (CISP 914)

You always have something new! First it was libraries, then Gospel Days, then Marian Days, then catechetical days, then collective distribution, and now the effort to stabilize the fruit of promotion and distribution.

But still another activity awaits us: triduums and vocation days. Let us prepare a vocation catechism, meanwhile. Then this year in Vita Pastorale, I will deal with this subject only—two issues of it are already done. To get things done requires personnel. (Pr CO 667)

If our apostolate truly follows God the Writer and Publisher, it will bear fruit and endure. And vocations will multiply. Vocations come to us when it is obvious that we are giving men the wisdom of God. They leave us when they don’t see this. To give God to humanity: let this be our daily sigh, our daily prayer. (Pr A 386)

Maybe we say “Come and follow me” because we have a nice house,

or because we have such and such an apostolate, or such and such a study program…? What do they want with these human motivations? “Come and follow me” because you will have an eternal reward! And say it clearly: “If anyone wants to be a follower of mine, let him deny himself daily, take up his cross and follow me.” (Pr UP 642)

9 THE PRIEST

Fr Alberione was essentially a priest and his manifold works sprang basically from a vivid awareness of his priestly commitment. Making the priesthood the cornerstone of all the Pauline apostolic institutions, he gave it a new dimension by introducing it into the field of the media of social communication. He wanted numerous religious brothers to collaborate with this priesthood, elevating them; in his words, to a “quasi-priesthood.” He did the same for women, in accord with the guidelines expressed in a book written in his early priesthood on the role of women associated with the work of priests (in English: “Woman—Her Influence and Zeal”.)In the current crisis of priestly renewal, it is a bracing experience to feel this man’s ardent faith in the mission of the priesthood.

We adore Jesus Christ the Priest, with whom every priest is joined to the one priesthood, as St. Paul tells us in the Letter to the Hebrews.

We thank Jesus Christ the Priest, in whom, for whom and with whom we glorify the Holy Trinity.

We make atonement to Jesus Christ the Priest for the betrayals that have followed down the centuries since the time of Judas.

We pray to Jesus Christ the Priest that every age will have a sufficient number of priests who will make themselves the light of the world, the salt of the earth, the city of the mountaintop. (CISP 14767)

I am a miracle of God! Your infinite mercy has brought me to the

priesthood. “By the grace of God, I am what I am.” Ordination transformed the Twelve. Ordination made me a new being,

God on earth. I identify with Christ. His interests are my interests, His intentions are

mine. I speak His words, my doctrine is His. My life is Christ’s. I do His work, or better, He does it in me. “Peter baptizes, but it is Christ who baptizes; Judas baptizes, but it is Christ who baptizes.” I am obligated to God. I must live as Jesus Christ lived. (AP29)

The priest walks to the altar bent by the weight of humanity’s

petitions. He returns bent by the weight of mercy and grace for all. And this he is able to do because of the one and eternal Priest, the Christ who was born a Priest. In eternity there is the great Mass, with the Lamb, alive but as sacrificed. And beside the Lamb is the Virgin! (Pr UP 520)

The priest cannot be a man who lives for himself. His motto cannot be

“I and God”. It is absolutely necessary that he work for the salvation of others and that his coat of arms be: “I-God-People.” (TP 9)

The secret of direction is nothing else but directing, that is, having a priestly mind, soul and heart resolutely journeying toward heaven, indicating the road, inspiring and drawing a multitude behind….

Truly direct people, as Jesus Christ did: He made himself completely the Way, Truth and Life! This is not simply one method, philosophy, the moral teaching, the apostolate, the secret—in keeping with man, in keeping with revelation, in keeping with nature and in keeping with grace.

We are not florists but gardeners. We are other Christs’, not just echoes. We are the salt, not the vendors of salt. We are the light, not its reflectors. We are the city posted on the mountain top, not the discoverers of the city. We draft the faithful for the battle against sin, but we lead them as captains at the head of the army. We are the trucks, not just trailers. We are striving resolutely for heaven, not just pointing it out for others. We are not merely spectators, but gladiators in the arena—indeed, leaders reaching for the reward. We are not sheep-like followers, not marchers in a parade, but wise guides and shepherds of the flock of Christ and of the Church. (CISP 19)

O priest-writers, let us write after Mass and allow ourselves to be

channels, by which he blood of Christ passes from His heart to fill our own and then overflows toward our readers.

Let us understand the yearning, sighing, thirsting spirit of Jesus for men and become His ardent voice, calling, insisting, pleading and entreating in all patience and doctrine.

Ah, priest-writers, the fruit of what you do depends more on your knees than on your pen, more on your Mass than on your technique, more on your examen of conscience than on your knowledge!

The lay writer is a reflector of light. You must also show him the way and give him life. Don’t fail to speak out incessantly, as St. John the Baptist and St. Paul did Call attention to sin, let your virtue be seen, communicate the strength of your example and the strength of the Holy Spirit. (CISP 20)

The priest who is learned is esteemed. The priest who is powerful is feared. The priest who speaks well is listened to. But only the priest steeped in great charity if loved.

The priest has to acquire a true ascendancy over hearts and direct them. But this will never be achieved except through charity and gentleness. It will not be achieved by knowledge, nor by being looked on as a man with money and able in business affairs; nor by having many subordinates to handle marginal matters; not by the habit of imposing on others; nor by politics. But only, I repeat, by amiability, by steady self-control, by kindness. These are the qualities that bind hearts to us in unbreakable unity. We become truly strong by renouncing force. (TP 79)

A priest cannot claim to be satisfied with himself y reason of splendid

ceremonies in church, the perfection of congregational hymn singing, the practice of a thousand devotions, etc. He cannot content himself with certain types of pilgrimages and processions which resemble more a parade or the fact that the people admire his eloquence in preaching, nor that some souls dwell lingeringly on concepts that are very spiritual. He can’t even be satisfied if all, or nearly all, are making their Easter duty, are being married in Church, are asking for a Christian funeral, etc. These things are means, but the goal is to change human thinking into Christian thinking, to transform human affection into Christian affection, human works into works that are worthy of a Christian. A man must be a Christian not only because of baptism and not only in church, but at home, in his family, in society—everywhere and always. (TP 134)

A parish priest must carefully avoid that kind of life within the walls

of the rectory which is solitary and apart and can make him unaware and insensitive to the joys, sorrows and concerns of his people. This is not the way of a good father and a good shepherd. The father always thinks of his children and the pastor learns to know his flock well. St. Paul said that he wept with those who wept, was joyful with those who were content and passed from house to house preaching and giving advice. Saintly priests were men of prayer and reticence, but at the same time their charity was expansive, their zeal industrious and their relations with people intimate. (TP 184).

The good soldier wears the shield of faith and the helmet of salvation, which shatter the enemy arrows.

Do suspicion and calumny cause grief, especially when coming from above or close by? The man of God recalls the words: “blessed are those who are persecuted for justice’ sake.” And he goes ahead!

Do feelings of revenge try to gain entrance to his heart? The man of God recalls the saying: “Love your enemies, do good to those who hate you,” and he nourishes a special love for those who oppose him.

Is he dejected by his sins, lack of ability and of resources? The man of God remembers: “The Lord is my refuge; I can do all things in him.” And he does not vacillate. If one way is closed to him, he searches for another.

Is the law of the flesh, so contrary to the law of the spirit, a torment? The words: “My grace is sufficient for you” uplift and reassure him.

Are the widespread depravity of morals and the assault of so many enemies attempting to undermine his courage? The phrase: “Fear not little flock, for your Father will give you a kingdom” cheers him.

In the pulpit and in the confessional, in catechetical teaching and in meetings, among families and through the press, he is always humble, always trusting, always faithful to what he represents. Every difficulty enriches him with merit before God and before impartial men. (CISP 1059)

In spite of everything we grow old! It’s true. But let it be clear: the

clergy will ever be young if: they keep themselves updated in studies; they live devoutly in their own day and age; their pastoral activity adheres to the needs of the people;

They know how to pace their energies, as much as possible, through a well-regulated life;

They live in the ageless, always youthful Jesus Christ in every age and in the Church, which never grows old. (CISP 275)

Every priest who with a spirit of faith reads the Acts of the Apostles,

the life of St. Paul and his Letters cannot help but become aware of new horizons for his ministry and new directions for his sanctification. The familiar encounter of a pastor with the Doctor of the Gentiles enchants him: he admires him and wants to imitate him. St. Paul is always current. (AP 7)

Jesus, Divine Master, may Your amiable heart be thanked and blessed for the institution of the priesthood. As You were sent by the Father, so priests are sent by You. You have charged them with the treasures of Your doctrine, Your precepts Your grace and souls themselves. Help me to love them, to listen to them, to allow myself to be guided by them along Your paths. Send good laborers into Your harvest, O Jesus. May priests be the salt which purifies and preserves, the light of the world, the city on the mountain top. May all of them resemble You in their hearts. May they be surrounded one day in heaven with a multitude of conquered souls, their crown and joy. (PFP 121)

The priesthood must not die. The particles of the Eucharist are

consumed, but Jesus’ presence in the tabernacle continues. Caring for vocations is the work of works. The first apostolate of Jesus was that of finding and forming those who would continue what He had begun, the apostles. Before beginning to preach, He had already gathered a small group of future apostles. He spent the best part of His public life with them. (CISP 561)

10 THE DISCIPLE OF THE DIVINE MASTER

In his anxiety to “restore all things in Christ,” and to be inspired in all things by the Gospel, Father Alberione conceived his institution on the model of the Family of Nazareth, as well as on the apostolic community which followed the Divine Master in Palestine. Therefore, at the side of priests who continue the life of Jesus as heirs of the apostles, he envisioned the “disciples,” imitators of St. Joseph and of the seventy-two who were also sent to preach the message of salvation. In this way, the religious who was not a priest was to participate in the same sacerdotal ministry not simply through executive cooperation but through an original contribution giving him a vital role in a modern apostolate. “Priests and disciples (brothers) carry out the same apostolate together…and therefore merit the name of apostles.” (UPS 127)

We see clearly here the decisive image of the non-priestly vocation developed by Father Alberione. He restored to it the original features of the evangelical workers, consecrated to the same apostolic activity as their brother priests.

Man is always a disciple of God and God Himself is the great teacher of man, through His external works: creation, human history, the gift of reason, revelation, the continuous action of the Holy Spirit in the Church. (UPS II 194)

According to the Latin word discere, “disciple” indicates someone

who is learning. In our case, it means “learning of Him who is wisdom, truth and life, Jesus Christ.” (CISP 369)

Scattered throughout the world by the Lord are many generous souls

whom He calls to Himself, to perfection, to work in collaboration with the priesthood. Who will have the charity to open for them the door to special sanctity…? And why can’t they also be associated with an apostolate? As in times past institutes sprang up which offered priest-religious the opportunity to perform works of zeal and the care of souls, why not today give lay brothers a participation in priestly work? Why not give them a quasi-priesthood…? Let priests and brothers be united in the same apostolate in order to prepare for themselves a heavenly reward.

Thus we have our disciples (brothers). Because of them, the priest’s preaching with modern media is lifted above the slavery of common labor and is multiplied indefinitely. Elevating, joyful and varied, the work of the disciple gives glory to God, announces the Gospel, brings light to souls. (AD 29-30)

The disciple is envisioned as St. Joseph, that is, at the side of the

priest in formation, cooperation, apostolate. Cooperation with the priest through prayer is the most important of all. This works toward his own sanctification…. (CISP 370)

Like St. Joseph, the brothers carry out arduous work in cooperating

for the advent of the kingdom of God. Their path of sanctification is similar to his. They find their joy in a spirit of piety, in humble conformity to the will of God, in silent labor and toil. They associate the contemplative life to the active life. Their apostolate is broad, modern, satisfying…. (CISP 347)

In this marvelous mission, young men can find a place in which to

spend their intellectual, spiritual and physical energies well. All the technical aspects of publishing and marketing, the book centers, film

agencies, etc., present them with a splendid and varied field of apostolate. (CISP) 346)

The door of religious life is open to all: to painters, lawyers,

engineers, doctors, musicians, film-makers, public relations personnel, professors, accountants, etc.—and they need not renounce their profession. As disciples, they will find a great field of work… (CISP 362)

Lay religious have been numerous (St. Benedict, St. Francis of

Assisi…) They occupied themselves in prayer and various works. Today they are often found as sacristans, doorkeepers, custodians, or involved in different manual tasks.

In their withdrawn, silent, pious, mortified common lives, they sanctity themselves through observance, atonement for humanity’s sins, prayer for the Church and the chanting of God’s praises.

Our disciples are called to all of these good works. But to these they add the apostolate and replace them with it, making reparation in a particular way for the harm done by those who misuse God’s gifts of human progress, who turn them against God Himself, against the Church, against Jesus Christ, the Divine Master. (CISP 373-4)

When the technical means of the press, cinema, radio, television,

records, etc., are used I the service of evil, they do great damage to souls. This sight enkindles an intense flame of zeal in the heart of the apostle.

The disciple of the Divine Master effects not only a negative reparation, but one that is especially positive. It consists in the direct exercise of the apostolate of editions: opposing the press with the press, film with film, radio with radio, television with television. This means confronting error with truth, evil with good, Satan with Jesus Christ. (CISP 372-373)

What distinguishes the vocation of the disciple from that of the priest? It is not health, talent, superior qualities…but his inclination and

aptitudes. In a word, it is the matter of vocation. There are those who desire above all to write, preach, confess, direct

souls, administer the sacraments, etc.-- the signs of a vocation to the priesthood.

There are those who love machines, technical work, diffusion, etc. – the signs of a vocation to the state of a disciple. (CISP 354)

At all times and in every person, there must be knowledge equivalent to one’s chosen state – the catechism, ascetics, liturgy, sacred history, the history of the Church, etc.The disciple is knowledgeable when he knows his apostolate well and knows how to perform it skillfully. He is respected by all for this. It does not discredit him if he doesn’t know theology, sociology, civil law, etc. (CISP 362)

If the disciple’s life is rightly presented to innocent souls, to upright individuals, to adults already familiar with the vanity of the world, or deluded by their taste of it—if it is presented to them in its form of modern activity, considered in its pure evangelical spirituality, seen in its apostolate effected in recollection while aimed at hundreds of thousands of souls – it will attract a great number of aspirants. Well formed, they will walk the fulfilling, upward road of the two great commandments: “Love the Lord….Love your neighbor as yourself.” (CISP 374)

Here are the immense goods of the disciples:1) By reason of the vows, their good works acquire a merit far greater

than that which they would have earned at home.2) Their work is evangelization, apostolate, a social and supernatural contribution to society, done as it is in union with the priest.3) If they are faithful, they carry within themselves a clear and certain sign of salvation.4) They enjoy great peace in life, keep far from many dangers, recover more quickly if they fall, have many means of salvation, die a more serene death, and have special glory in heaven. (CISP 358)

With his plane and hammer, St. Joseph occupies a high place in heaven. The holiest and most distinguished Pope, even with his tiara, occupies a lesser place.

In the work of sanctification, the priest is united to the disciple. He helps him with the Word of God, direction, prayer. And the disciple is instructed and communicated grace by means of the sacraments. Then the priest, if he would sanctify himself, meditates, examines his conscience, prays, is observant, docile, pure, chaste … and has a greater account to render to God.

The means are abundant and are at the disposition of all. It is up to each to put them to use. Considering their state in actual fact (and not in theory), I think it is generally easier to reach sanctity as a disciple. (CISP 355-6)

11 WOMAN ASSOCIATED WITH PRIESTLY ZEAL

Thousands of women have followed the paths opened up by Fr. Alberione. Like him, their ideal has been “to do something for the Lord and for humanity” in their time.

The Congregations of the Daughters of St. Paul, Pious Disciples of the Divine Master, Pastorelle Sisters, Queen of Apostles Sisters and the secular Institute of Mary’s Annunciation, have given young women of thirty nations the possibility of associating themselves with the pastoral apostolate of the priesthood and in this way of responding to the spiritual needs of mankind today.

From the pages of the Gospel and from his own clear insight into the wonderful resources of the feminine soul for collaborating in the Kingdom of Christ, Fr. Alberione learned to understand women and speak to them.

God the Creator’s designs for women, confirmed by God the Redeemer, have been elaborated and realized through a winding history of anguish, obstacles and small and great heroism. Women’s ideal, as resplendent in Mary is more and more longed for by all of humanity. Woman is the helpmate of man and similar to him. With him she forms one body. With him she applies redemption in the Church. With him she works for the social and moral elevation of man. (CISP 1272)

Woman could hold the world in her hand! (SC 369) Today’s woman must form today’s man. She must assist in meeting

the needs of today’s man and she must serve herself of the means of today. (DA 38)

It is necessary to reflect on the contribution that woman can make to

the Church and to humanity by reason of the strength and dedication

that is natural to her. For this reason, the Pauline Family was not thought of as for men alone. The Lord willed that it be composed of women also. (Pr 187)

Moved by the plight of millions of pagan unbelievers, sisters leave the

civilized world to share their unhappy situation, often at the expense of being misunderstood, being subject to enmity and sacrificing years of their lives. (CISP 1272)

This would be our picture of the whole woman: a person who is

cultured but not at the expense of spiritual values; at home in the family and in society; one who can make an effective contribution in civil and religious undertakings; a being who can so give herself to God as to belong to Him totally and also belong to man so as to complete him. She is the weaker sex, yet what power in that supplicating weakness! If given good guidance, there is no heroism beyond her reach. Cast aside and trodden underfoot, she has the strength to get back on her feet and restructure a new future on the foundation of Christian hope. (CISP 1273)

Apply woman to the task of reaching man. She has a role in the

supreme work of man’s sanctification. (DA 24) The apostolate of preaching by the written word is very much adapted

to women. In the Church of God, women do not have the mandate of the word, but are its effective collaborators.

How many catechists, lecturers and good mothers know how to teach children well! How many women know how to educate in a manner that is so telling and penetrating as to transform their surroundings! Because a woman is a natural mother, she can adapt to and influence all hearts, either in the family or in society. (HM VII 59)

Every sister, especially you who are always exposed to the public eye,

must be a living book by which readers may learn the imitation of Jesus Christ, how to live according to God, how the Gospel is translated into practice. (HM II 80 53)

These little sisters reach far and wide…. I don’t mean to imply a

littleness of stature…. The “little” is intended in the evangelical sense: “If you do not turn and become as little children, you will not enter

the kingdom of heaven.” The Divine Master had no intention of telling St. Peter to shorten his height! He meant to indicate a littleness of spirit! (IA 3 10)

Spread the Scriptures. It is God’s letter written to man—but it lacks

postmistresses to deliver it. The Daughters of St. Paul are its postmistresses. Scripture needs people to multiply it; the Daughters of St. Paul will multiply it mechanically. What wonderful things you have to do! God has written, but men do not receive His letter. It is for you to deliver it and in a way that all will receive it. If you are good postmistresses of God, be assured that you will have found the path that leads to heaven! (Pr A 272)

Blessed are the steps of those who evangelize goodness, who

evangelize peace. Blessed are the handmaids of the Church who possess the heart of this

mother Blessed are those who walk for God, who study the ways of the world

in the convent’s mystical silence and then walk them on the morrow to reach souls

Blessed are these angels of the Lord who search out men who have lost their way, or never known the path of the Church.

Blessed are the postmistresses of Jesus, who bring the Gospel of love to every family.

Blessed are the coadjutors of priestly work who silently preach Jesus Christ, the Way, Truth and Life.

Blessed is the mystic fragrance of lilies, roses and violets left in their footsteps.

Blessed are the imitators of Mary who presented Jesus to the shepherds, to the wise men, to the temple, to the disciples and to the world.

Blessed are the Daughters of St. Paul, who possess their Father’s heart and offer his word, who with their Father walk the path that God has assigned them, suffering, praying and working.

All the roads of the world converge into one. Jesus waits there by appointment: “Come, blessed ones, into the kingdom of my Father.” May the blessing of God the Father, Son and Holy spirit descend on them and accompany them, so that they may bear enduring fruit as they journey, for the glory of God and the peace of men. (Pr D 49)

12 FUNDAMENTAL CHOICE: RELIGIOUS LIFE

In his private notes, Fr. Alberione wrote of himself: “In 1910 he took a definitive step: there would be writers, technicians, distributors, but they would be religious men and women. On the one hand, these souls would be brought to the highest perfection through the practice of the evangelical counsels joined to the merit of apostolic life. On the other hand, they would bring more unity, stability, continuity and a sense of the supernatural to the apostolate. An organization would be formed, but a religious one, where energies would be united, where dedication would be total, where doctrine would be more sound. And this society of souls, loving God with all their mind, strength and heart, would offer themselves to work for the Church, content with the divine stipend: ‘Receive a hundredfold and possess life everlasting.He rejoiced therefore, considering part of this army of souls as belonging to the Church on earth and part as belonging to the Church in heaven.” (AD 21-22)

From then on, knowing the end to be attained—an apostolate with modern means—the great theme of his priestly work and thought became the religious life.The religious life has its roots deep in the Gospel.Christianity is always passed over by the world as a living paradox, a madness to some, a scandal to others. For us it is divine truth and reality, as attested to in the eight beatitudes pronounced by the Divine Master.The religious state, which is perfecting of the Christian life and the integral practice of the Gospel, seems all the more a paradox: the sacrifice of one’s own life in order to save it, giving up everything in order to gain everything. And in culmination of this paradox, poverty be comes wealth; abasement leads to exaltation; virginity bears life; servitude becomes freedom; sacrifice: beatitude; service: apostolate; death: life. “You are dead and your life is hidden with Christ in God.” “I have been crucified with Christ and if I am alive, it is no longer I who live but Christ who lives in me.” The mystic crucifixion of the religious is accomplished by the three nails of poverty, chastity and obedience.And this, after the Mass and martyrdom, is the greatest and most meritorious act. Each morning, during the renewal of the sacrifice of Jesus, I nail my whole being to His own cross, renewing the three holy vows. (UPS I 55)

More than ever before, this age calls for religious. If they are well chosen and prepared, it is from them that the Church will draw immense advantage in every phase of its universal activity. Throughout its millennium of history and in its most turbulent periods, this is how it has been. Tempered by deep piety, study and observance, religious came out of their silence, took up places in the front lines and led the way toward a civilization that was Christian and Catholic. The needs today are of incalculable breadth and depth. (CISP 454)

Religious life may be exposed to tremendous trials in the next generation if it is not sustained by a strong and genuine faith (CISP 290)

One state or another, one order or another, one institute or another

becomes extinct, because of lack of members or lack of religious spirit. But the religious state itself can never disappear not diminish in value because it belongs to the integrity of the Church. It is its external image, testifying to one of the principal characteristics of its holiness. Is this our concept of the religious state? (Pr SR 20)

We religious ought to measure up to our responsibility! If the secular

clergy is bound within the confines of a parish or diocese, we are meant for broader conquests, for more general works, for especially urgent problems. We must feel, think, and act with the Pope. His heart pulses in unison with the heart of Jesus Christ. Let there be prayer and apostolic activity for new conquests.

We do well to meditate on exact figures. With arithmetic before us, there’s little room for vague optimism or pessimism. In 1925 there were 1,326,000,000 people outside the fold of the Catholic Church—that is, that many to convert. In 1935, this number rose to 1,680,000,000. In 1949, it had reached 1,800,000,000 human beings.

Examen of conscience: do we really love God, humanity, the Church? (CISP 562)

Meditation and examination of conscience can also be made with the

use of figures. (CISP 1444) To join the contemplative life to activity is to form the most perfect

life. Burn brightly and cast light! Two things are meritorious: personal sanctification and zeal for God’s glory. “Indeed, doing this, you will save yourself and those who listen to you.” (CISP 649)

The religious does not have a series of promotions to allure him. His

aim is not recognition or the bearing of titles. He doesn’t seek esteem or distinction. He doesn’t have the worry of a salary. He has given up even the ordinary comforts of the secular clergy. He makes no distinction between a black, violet, or red cassock. His trust is in the “hundredfold,” reading a hundred times more than what he has given up.

As the Holy Spirit gives us light and as much as it lies within our choice, we prefer humiliation to praise, poverty to possessions, being forgotten to recognition, suffering to consolation and health.

Let us consider ourselves least and not expect thanks. As regards the diocesan clergy, let us take second place.

Let us be ready to convert people to the faith, build up parishes, be organizers in a diocese…and then be prepared to hand it all over to the diocesan clergy. When everything is flowing smoothly in the Church, let us attend to study, prayer, ministry and apostolate. But when the Church is plowing through troubled waters, let us come forward with an active and prayerful contribution. And when the moment has passed, let us return to the shadows, disposed to accept criticism, scorn and harsh judgment because more was expected of us. Demands will be made on us and no exchange given. To confess, to preach, to minister without recompense; to spend long and heavy hours in editorial work or in the apostolate, at times to the detriment of our health, to be judged at times to the detriment of our health, to be judged at times as loafers or businessmen: all this is what the religious chooses and accepts with his profession…. But there is the hundredfold…and if one is faithful, life eternal. (UPS III 58-59)

Observe the kind of mystery there is in profession: poverty is the

greatest wealth, chastity is the greatest love, obedience is the greatest freedom. (Pr VV 199)

Religious life is a life of more vivid faith. If faith fades, religious life

will be abandoned. Maybe the Christian aspect will continue to exist, but perhaps not even this will survive. For “the fall of the best is the worst of all.” (SM 15)

The spirit of obedience in a congregation is the barometer of its value.

(Pr VO 328)

There is no other path to peace and holiness than this: “Your will be

done on earth as it is in heaven.” The religious state has many benefits. But there is also tediousness

and perils of different kinds at every stage. They are “the uncertainties of the trade,” so to speak:

--the possibility of receiving orders that are annoying, painful, depressing;

--the possibility of being subject to a disagreeable superior, or of living with confreres whom we do not find too pleasant;

--the possibility of being misunderstood and left to one side; how many have had this trial…!

--the possibility of being assigned a difficult office, with consequences even for our health;

--the possibility of being changed on a moment’s notice; --the possibility of being given an unappreciated task, which may

even appear out of proportion. And when that which is a possibility becomes a reality? Then we look

to Jesus: “Not mine, but your will be done.” (UPS I 525) Charity in obedience and obedience in charity! Internal divisions in an

institute have serious consequences: divisions in thought, direction, character, teaching, work, etc. They destroy the spirit and life of the institute at its foundations. Union is such a vital element as t merit the sacrifice of particular points of view and particular advantages. (UPS I 291)

The Holy Spirit does not reside in the Superior General alone, nor in the provincial or local superiors alone, but in all the members. Why the Ecumenical Council? So that members would say what the Lord inspired them to say.The Church is a mystical body and every institute is part of the Mystical Body. Let no one try to do things on his own because the institute is a society, and in a society there are members who can speak up. Advice should be asked and some accounting of things be given.Government is democratic, not absolutist. It is not a government that only decrees or imposes, but it reassumes and summarizes ideas and suggestions, meditating and praying over them and finally arriving at decisions.

It is in this way that the designs of God are more readily discovered. At the same time, if every member senses the need to contribute to the institute, he becomes a more responsible and willing worker, accepting what has been decided because he knows that it has been weighed carefully. (SC 272)

With regard to union of minds, charity does not require religious to

have no personal thoughts of their own, nor does it oblige them to always accept others’ ideas. Union of minds, however, does unconsciously lead to a broad conformity of views, sentiments and aims and religious formation does draw views closer and closer together. There are situations, nevertheless, where positions differ. It is then that the dictum of St. Augustine should be recalled: “In necessary things, unity; in doubtful things, liberty; in all things, charity.” (UPS IV 219)

Not everything is evil. But having red, black or green glasses, one

interprets things as red, black or green. Green glasses signify envy; black glasses, the suspicion of evil; and red glasses, irritableness over everything that happens, a tendency to interpret everything negatively. (Pr VO 350)

Common life calls for sociability. Man is a social being by nature.

Except in cases of very rare special vocations, we tend spontaneously to meet with one another, to listen to one another, to live together in every period of life. Isolation is generally feared.

But this does not mean to be so much a part of a crowd as to absorb everything from surroundings and company, following along blindly, to the point of losing one’s personality. We must be good company yet know how to keep apart. One must not be carried away by the crowd, by empty reading, the radio, films and television to the point of becoming somewhat foolish, passive, enslaved, lacking in reflection, in personal, strong ideas. (UPS I 288)

There must be vigilance in the common life about deviations and

certain inevitable imperfections. In the first place, there are such general and common perils as

conservatism petrified in particular points, inability to collaborate with others, meanness in manner when fighting for an ideal, misunderstanding of the ideals and apostolate of others, etc. (UPS I 286)

There are those whose nervous tension is transmitted in sudden bolts

of lightening, and there are those who accept the consequences as a gift of God. Note well that patience is the result of great virtue. If patience is lacking, how is peace and union to be preserved? How is spiritual and apostolic progress possible? (IA 3 233)

How often does it occur that the very person who wants to re-establish

order ends by disturbing it the most! In certain meetings, the one who demands silence makes more noise than anyone else.

True reforming zeal always begins with ourselves. Therefore, don’t be taken in too easily by those who talk about reform—reform of the clergy, of society, of Catholic associations—if first you do not see the beginnings of reform within these people themselves. (Pr VO 327)

There are individuals who take over the ship and impose themselves

on the community. Others, following them without judgment or control, applaud. One such person is sufficient to lower the moral standard.

Superiors should teach fellow members to reflect and be guided by principles. They should try to encourage docility in individuals—without going to the excesses of infantilism. How many religious are subject to group influence, to exaggerated or de-personalizing influences! To grow as a healthy person one must know how to be alone at times, to decide for oneself, in a word, live as a healthy person one must know how to live as an adult. Decisiveness, vigor, tenacity, sound principles will result in the best religious, the best teachers, the best spiritual directors.

It is a great gift to know how to make an atmosphere welcoming, joyful and peaceful. Let there be joking, but in keeping with our life style; seriousness, but when the time calls for it; willingness to give in, but not weakness; orderliness, but not a mania for it; condescendence, but not favoritism; respect for many ideas and attitudes, but ability to keep to one’s own when they are safe and sound. (UPS I 290-291)

A sometimes painful sight is to see generous confreres overwhelmed

with work, while others idle be as spectators and observers, judging and noting shortcomings. “Run so as to reach the goal!” (UPS I 289)

It happens in every generation. The young seem intolerant of the old and declare: “These old people don’t understand a thing!” On their part, the old generally oppose everything that’s new. “In my times, things weren’t done this way.”

To be modern in a sound way is the right road to follow. (IA 3 18) Jokes do good, for it is not possible to be tense all the time. Don’t go

around with a long face. Our apostolate is already very exacting in effort and money. Therefore be more relaxed when you are with your fellow religious. Strive to exercise patience, without forcing others to exercise it. Let life together be serene.

For six days the Lord worked at creation. On the seventh He rested. On the seventh day, you should rest, too. If you’re involved in the distribution of the Gospel on Sunday, rest on Monday. In substance, there must be physical and moral restoration in our houses. (Pr UP 556)

Religious life that is true implies great activity: the work of

sanctification and prayer, of zeal and of being in the ranks of those who are at the Pope’s disposition for general works…. It is a demanding life, calling for continuous abnegation and redemption. (CISP 1084)

Sanctity is stubbornness about fulfilling God’s will always and in

spite of any difficulty whatsoever! (Pr CS 677) The whole of perfection is found in this expression of St. Paul: “In

purity of heart, in a good conscience, in a faith that is not false.” (HM I 28)

A bolt of cloth,, even two thousand yards long, is always the end-product of small threads. It is this way with our life. However long, it is made up of minutes and the sanctifying of minutes is the secret of holiness. Ordinarily the activities of religious life do not require heroism. Heroism, instead, lies in being constant in the practice of the theological and cardinal virtues, in living each moment well. Don’t be fitful in religious life, now running now sitting, now back-pedaling. No! Constant small steps, every single day. (IA 3 193)

Give everything to God. This is sanctity. “Come, good and faithful servant, because you have been faithful in little things, you will be placed over many things.’ The Divine Master had high praise for the woman who gave two small coins, because it was all that she had. This was quite different from those who made great offerings, but not of all they had. And then, do you or don’t you feel your fatherhood? Paternity is made immensely sublime in the giving of souls to God. It is not for nothing that we are called “Father.” We should carry in our hearts the many souls whom God calls and awaits, but who often face many obstacles. (UPS I 84)

Obedience— -is the sacrifice and holocaust of oneself to the Lord at every moment; -is the great duty of the religious state; -is the strength of an institution, the keystone of the building; -is the practice which makes it easier to live a life of holiness; -is the mother and custodian of every virtue; -is both a social and individual virtue. (UPS I 523) There are many who want to be saints, but who don’t know how to

make themselves childlike. They miss the tight road. Unless they travel this road, they will never arrive. Until we admit that we are good for nothing; that we need help and counsel, that we’re undeserving of even a glance from God, we shall not become little or fit for the kingdom of heaven. (Pr TN 380)

“The charity of Christ urges us on.” This is the charity which impels

us to go beyond Italy, as it one day drove us to leave our family and as it will later propel us from this world into eternity. “I want to dissolve and be with Christ.” There are always separations, detachments and departures during this reunion with our loved ones in heaven, blessed by Christ, in God. We leave everything for the conquest of everything: merits, souls, God. (CISP 851)

Do away with impediments so that charity can catch fire and spread.

At times, things which seem trifling become obstacles to charity and impede the action of Jesus. Many and various grades of heat are required for the fusion of metals. But a single sheet of asbestos is all that’s needed to prevent the heat from diffusing itself. A sheet of

nothing, you might say—what we’d call a trifle—can impede the communication of Jesus’ warmth in a soul.

A very serious impediment is egoism. Our heart was made for love, but woe to us if we turn back in n ourselves.

There are people who even under the guise of piety love only themselves. Everything about them feeds pride: their vocation, their office, what they do—and that’s it. Ah, the little satisfactions that prevent charity from catching fire! Only a sheet…but it is a compromise. Jesus’ invitation, “Come to me,” remains uncomprehended and without response. (IA 4 69)

No one can hate a child, because innocence is transparent in his eyes.

When one is like this, he has great power over others. The person who has control over himself is followed and becomes a great influence on hearts and souls for the sake of the Lord. Whoever mortifies himself and attains self-dominion has power over others, because no one has greater strength than he who has conquered himself. “It is a greater thing to have mastered oneself than to have conquered cities.” (Pr VV 174)

In every need let us recognize the voice of God calling for this

examen: am I doing my part? And having done our part well, let us be at peace in the Lord, knowing that we look on Him as our Father while He looks on us as His sons. (CISP 25)

Sin lies behind the law of the body. It is a profound aberration and

humiliates the whole of man, his mind, will, heart, body. Behind the law of mortification lies life.

The greatest battles must be fought and won or lost in the hidden, silent world of the mind. There are no witnesses to encourage or disapprove. Only God sees thoughts. And only examination of conscience and reflection on ourselves uncovers these in part. Only through true spiritual direction and in the confessional can they be brought to light. It is in the mind that the edifice of good is erected or shameful ruins pile up. (CISP 131-132)

In humility and confidence, we have to go forward without pause. Humility is our left foot, confidence our right. Let us use both of them to walk properly. (RA May 1955)

Whoever has little faith has little zeal. One with little faith persuades no one. Those who have faith, instead, have the ideals of God. (RS 12)

To know how to suffer is truly an art, indeed, the most important art

of life. We have to grasp this and practice it. And practice makes perfect, as in music and painting. (HM 2 VI 77)

At times we’re scrupulous about fasting…but then feed ourselves on

lies, sins, ill-humor directed against superiors and companions…this certainly isn’t fasting! (IA 3 154)

Institutes will flourish in the measure that they are faithful to the

interior life and to their specific apostolate. (Pr A 30) Those who know more, obey more. (IA 4 136) You’ve made suggestions on how elderly sisters should be occupied.

Before anything else, wait before becoming elderly. We must not be too hasty about counting ourselves among the old who are ready for rest. In the religious life there are no pensioners. Our pension is in heaven. Therefore, utilize for the Lord whatever strength and activity remains. “When I am weak, then I am strong.” In other words, when I am sick, I am more powerful because I offer my suffering, do God’s will in my heart and in this way I can be useful to myself and my neighbor. Jesus does not think the way we do (let me express it thus). How useful to humanity were His three hours of agony! And now everywhere the Church presents the suffering Jesus and the crucifix. As it was necessary to sacrifice and work hard to keep our youthful enthusiasm and tendencies in check, so at a certain age we have to gather our forces together and urge them on as much as possible until the Lord calls us to our reward. (Pr UP 644)

Our sermons will be all the more fruitful if we give many on the “last

things”. And if other sermons are related to these truths in the opening and closing, the final result will be that the fragile ship of our life will be anchored to the port of eternity.

It is said that modern catechesis and preaching, attuning us to a “new morality,” is required. To modernisms of presentation, we say yes, but not to that of content. Death is always the same. Otherwise, we

imperceptibly damage our ministry, minimize our apostolate among the young, and demonstrate poor psychological sensitivity. (CISP 1294)

Don’t create a confused conscience, or a thousand projects.

Simplicity, simplicity is what is needed—a simplicity that consists in doing the will of God, but from the heart. Wild and impossible projects are bad from the start. (Pr SG 330)

We have to struggle until we die, because pride doesn’t die until three

hours after we do. (Pr VI 435) In short, I want you to be men, not people to be propped up. Isn’t this

what you want? You must tell yourselves: I myself want to earn heaven. And then onward—without a lot of nonsense! (Pr ES 519)

Before dying, Fr. Trosso1 told me this and they were to be his last word: “The Lord puts us on this earth with an assignment to do. When we’ve finished it, we go back to Him. I have finished mine and I am going back.” (Pr UP 515)

A sister went to visit her sick mother and to console her, she told her

how well off she was in the Congregation, how she had everything she needed, how satisfied she was. Becoming quite serious, her mother replied: “But this doesn’t make me very happy. Heaven isn’t earned in this way. It would be humiliating for you if your sister in the world merited a far greater reward in heaven than you because of the many sufferings she has borne as the mother of a family.” So the sister had to tell her mother that there were also sufferings and sacrifices to be made in religion. (IA 3 232)

We do not descend one grade if we go from superior to cook! (Pr UP

544) Indulgence in human weaknesses is so often deceiving. We must be

delicate but without scruples in our moral life and constantly vigilant. Don’t think that by making the vows everything has been resolved. That is when the battle begins and there is nothing else to do but pray and be vigilant. Pray constantly, because the devil respects neither a mature age nor the religious habit.

1. Sebastian Benedict Trosso (1894-1952), called familiarly “the captain,” because of the rank he held during First World War, was one of the first students of Father Alberione. Ordained in 1922, he died in Alba while superior of the motherhouse. He had spent a number of years in the community of S`ao Paolo, Brazil, which he founded.

There is a cloister that depends on us and which deserves our attention more than the material cloister. When there is malice you can close every door, raise every wall, install every lock, etc., and it will still not be enough! It is the heart that must be enclosed and guarded and the precautions recommended and prescribed by Church law and the Constitutions must be taken, of course. To examine and guide the heart is of the highest importance. (IA 3 14)

With all the paper that we handle constantly, can’t we find a piece on

which to note down the affairs of our conscience? There is individual pride and there in institutional pride. Be careful

about collective pride, the one that refers to the institute. Let there be humility in every instance. “We are not many and as yet not very good.” As long as we think of ourselves as too few, the Lord will send others. When we feel that there are already too many of us, He will take a good number to heaven or close the door so that others will not enter. (Pr VV 208)

13 PRAYER

Fr. Alberione’s words on prayer matched his vital personal practice of it in lifelong intensity and emphasis. All who lived with him recall him as exceptionally exemplary on this point.His words on prayer were directed above all to religious, particularly those consecrated to the apostolate of the means of social communication. To him, they had special need of an intense relationship with God in order to maintain the forced of their apostolate always intact. “From contemplation to action.”One of the specific forms of prayer that he strongly recommended to the Pauline Family was a daily hour before the Lord in the Eucharist. He was this hour as a kind of learning period with Christ the Divine Master, Way, Truth and Life. It was especially in this encounter with the Lord that Father

Alberione hoped for the realization in each member of the central idea of Pauline spirituality: the full development of the human person in Christ in keeping with all his resources of mind, will, heart and physical strength. And this until the basic experience of St. Paul would become a fact: “I live, not I; it is Christ who lives in me.”

Those who do not put prayer in the very first place do not merit the name of religious and in fact are not. (UPS II 9)

Our prayers place all of our being before God: mind, will, heart, body.

They come from the fundamental dogmas of the Church and are meant to form the religious-apostle, even while full of strong and devout sentiment.

One who becomes familiar with them and is faithful to them will gradually be illumined, fortified and guided in the spirituality of St. Paul. (CISP 697)

True piety pervades our whole being so as to lift it to love of God. It

accomplishes the end of the first commandment: love the Lord with your mind, sentiment, and will. (UPS I 183)

The soul which unites itself to God speaks only the langrage of love.

All of its prayers are expressions of the love of God. Should it ask a temporal grace, it asks it to the extent that it coincide with God’s glory. Love is at the base of its every prayer. If it adores, it is out of love; if it thanks, it is out of love; if is asks pardon for sin, it is out of love. (Pr VT 13)

The first and principal duty of man, of the Christian, the religious, the

priest, is prayer. There is no greater contribution we can make to the Congregation

than prayer. No work is more useful for us than prayer. No priestly work is more profitable for the Church than prayer.

Prayer, therefore, has to be before all, above all, the life of all. The temptation may come: I have much work to do, too much work.

Yet the foremost work for you, the supreme mandate of the priest, the principal contribution to be made to the Congregation is that of prayer.

It is an illusion for some to try to excuse their lack of prayer by saying that they are too occupied.

Is this really the true reason? Or is it that we find work too heavy because it is not preceded by prayer? Prayer makes it easier to get everything else done.

Occupations? But the Church, the Congregation, our souls plead for prayer—and then everything else, as much as possible.

Occupations? First God, then men.

Occupations? But the life of our work is grace. Without prayer, therefore, what we do is dead. “Cursed is the study, apostolate, etc., for which we give u p prayer.” (CISP 97-98)

“But there are things that need to be done, calls that have to be made.” Reply: organize everything well, but in the order of action, let prayer precede. Do whatever you can, after prayer is made; and in the case of the impossible, cut back the work of zeal. During the first years of ministry, some thoughtlessly empty themselves of whatever they accumulated during the years of novitiate and study. And then? The salt becomes insipid and as such no longer seasons.

Objection: but we have to give ourselves to souls! Precisely. A mother eats to keep herself in full health so as to have a superabundance of milk for her child. It is charity for our neighbor that makes us care fore ourselves. “Indeed, doing this you will save yourself and those who hear you.”

If we pray, we are certain to be of benefit to souls, because we shall obtain for them the favors of God. (CISP 99)

Prayer abandoned, the whole spiritual structure collapses in a heap of

ruins. A nice castle it may have been, but now it has completely crumbled. (UPS II 12)

To neglect prayer in order to do more work is a ruinous expedient.

Work done to the detriment of prayer gains nothing for ourselves or others, because it takes away what is owed to God. (UPS II 9)

Is our prayer something total? To separate apostolate from prayer is

like having a paralyzed limb, an important part of us cut off from the bloodstream. This point is so important that is merits a month of meditation. But a start can be made by making a good examen of

conscience. Is our prayer vital? Does it influence our life, or is it rather like an object left in a drawer unused? (Pr VI 39)

Prayer is like blood coursing from the heart to every point of the body,

nourishing and bringing life to the entire organism. (Pr VII 37) Pray, be trusting! Should it happen that we find everyone against us,

everything going badly, every kind of temptation assaulting us, God seemingly abandoning us and that which we were supposed to do appearing beyond our age and strength—it remains for us to be steadfast in a filial confidence in God. Maybe grace will be delayed so that we can exercise hope. But we should press forward with trust…and certainly it will come. (Pr ES 100)

There are two errors to avoid: first, to make sanctity and piety consist

in external formalism and practice; second, not to give due importance to the external under the pretext that it is enough to give our heart to God. (Pr UP 588)

There is no true prayer without work. Therefore, let there be prayer

and work—action springing from prayer. For the seed to bear fruit, it must first of all be good, alive and able to

grow. Placed into the earth, then, at the right depth, its roots will be fed. A covering of good dirt, fertilizer and water follows and then the seed germinates and emerges in buds, flowers and fruit. The meaning is clear: that we be alive and vital for holiness, that our humility be deep enough. If gossip, calumnies and suffering come even from those in whom we confided, we have to await the action of God through prayer and industrious dedication. We are not to stop, but wait…until the Lord makes the moment known. The future holds our reward, heaven which is beautiful and eternal. (CISP 1040)

On one hand, the offering of prayer is among the most fundamental of duties towards God and on the other hand, it is indispensable for obtaining the grace necessary for eternal salvation.

To impregnate all of our life, preaching, publishing and education with this conviction will bring great merit, clear illumination and indispensable strength.

Before this world which hails achievement, power and knowledge, we have to preach this truth and what is more, give the example of prayer. The world, the Church and out souls have supreme need of God. Prayer brings Him to us. (CISP 29)

God Himself works for those who work for Him. Let us be disposed then to work as though everything depended on s and to pray and hope in the Lord as though everything depended on Him. (CISP 295)

Prayer is always the most effective means for overcoming our difficulties. (RS 30)

A child is sick? Medicine and doctors. A soul is sick? Confession. A child is weak? A tonic. A soul is weak? Prayer. (Pr E 338)

We must pray, pray, pray. If our prayer is excellent, all the better. But even if we encounter temptation, we still must pray. And whoever perseveres at it obtains what he asks—like the man in the Gospel who had recourse to his friend for bread in the middle of the night.

Whoever prays every day gains the grace to pray better. Whoever prays every day gains the grace to pray better. Whoever prays shows that he recognizes his need for God, and trusts that he will be heard. As long as we persist in humble supplication, we demonstrate our faith, hope and charity. And before rising from our prayer, we will have already obtained divine blessing. In other words, just as we constantly take food and constantly breath, all of us, every day of our lives, must really pray. (CISP 100)

Peace of soul, the joy of a good conscience, the feeling of being united and loved by God, the contentment of progressing in perfection, divine blessing on work, on undertakings, on study, on the apostolate, the conviction that God the Father, Jesus Christ.. The Blessed Virgin Mary and St. Paul are with us, the certainty of heaven – all of this is the fruit of piety. (RA Nov. 1951)When one’s piety is abundant and wise, he will find it easy to utilize his talents, whether few or many. Knowledge alone, apostolate alone, poverty alone – without piety—neither enlighten or warm. (SM 27)

The liturgy is like a river of grace, light and blessing which flows through the year. It is for us to penetrate the liturgy and understand it well. For to

have the spirit of the liturgy is a great grace, since it means that we are attuned to the Church and praying with the Church. (Med. 2-5, 1954)

The Spiritual Exercises can be made without a preacher and without a book, but never without reflection and prayer. (UPS II 61)

Methods for meditating are many. It can be said that every saint had his or her own. Every method, without distinction, is good, because the saints were not mere chatterers. The advice was the fruit of prayer, study and personal experience. (Pr M 252)

As we travel, the Lord lights the way ahead of us. He turns on the lamps as we need them. He does not light them all at once at the attar when they are not yet needed. He does not waste light, but bestows it at the proper time. (CISP 192)

Imitate the great Eucharistic silence. Live in silence; avoid useless and frivolous words. The less talkative you are with men, the more sensitive you will be to divine conversation. And the more your soul is shut off from external things, the more readily will it enter into intimate, friendly conversation with Jesus. To be interior souls, there must be silence. (ECM March 1934)

First and foremost, our piety is Eucharistic. From this vital source, the Eucharistic Master, everything is given life. This is how the Pauline Family was born, from the tabernacle. And from here it is sustained in life, work and holiness. Our sanctity and apostolate spring from the Mass, Communion, the Eucharistic Visit. (UPS II 10)

How useful it is every so often to remain in contemplation before the tabernacle – without forcing ourselves to think of lofty things! To be able to tell Jesus simply: “You are me Master. You have given me an example. I want to do as You did.” (HM 20 III 106)

The Eucharistic Visit for the apostle is like an audience, or a school, where the disciple engages in conversation with the Divine Master.Many methods are proposed for obtaining the maximum fruit from this practice. But especially suitable is the one which honors Jesus Master, Way, Truth and Life. (Pr V 457)

First of all, the Visit is not a complex of prayers. It is precisely a “visit,” something you’d make to a dear person, your mother, for example. There is an exchange of greetings, an exchange of news, of gifts, promises, etc. The Visit has the scope of establishing our lives in Jesus Christ, that is, to live in Jesus, for Jesus, with Jesus. (PR V 459)

The ways of making the Eucharistic Visit are many. Because it is easy at times to put it off, the first way is determination to make it. The second way is the same. And the third, likewise: to make it. As St. Francis de Sales says: “If you asks me how to walk, I must reply, first more one foot, then the other and then the first again, etc. (Pr V 429)

In making the Visit, consider yourselves as representatives of humanity before the tabernacle, gathering the hearts of all men in your own, presenting all their needs to God, asking Him to give them strength in weakness and light in obscurity. Do this so that they may be kept far from sin, so that Jesus may conquer the resistance of sinners, so that those who are consecrated to God may be granted holiness and zeal. Jesus has given us this ministry: to represent humanity before the tabernacle. This is your vocation: a ministry of charity! (IA 4 83)

Not only should we make books available and bring offerings home in exchange for them, but we must accompany every book with prayer so that the person receiving it may find fruit. And with the light of God coming through the book or periodical, our prayer will bring about correspondence and turn the reader’s thoughts to the end of life, to God, to heaven. Every reader should be kept in mind. (Pr UP 653)

14 The Constructive Meaning of Poverty

One of the prominent characteristics of Fr. Alberione’s thought and activity is an emphasis on poverty in his religious family. Clearly maintaining the evangelical sense of poverty as detachment, that is, a total liberty of spirit in order to love without reservation, Fr. Alberione decisively takes up the Pauline evangelical witness of poverty, work, which involves all the energies of life. This inserts poverty into the effort of developing the integral human person, who is called to a specific evangelical witness today. It leads each one to consume himself in charity while concretely developing the apostolic organization of the means of social communication. In this way,

poverty tends to become a decisively constructive element, indispensable to the equilibrium of the institute and of individuals. “Ours is a vehicle which runs on four wheels: piety, study, apostolate, poverty.”

Poverty guarantees an institute good spirit and good development, and the blessing of fine and numerous vocations.

God does not send candidates where people do not work or where there is waste – however insignificant. He who is attached, be it even to a strand of thread, is like a bound bird. He cannot launch his flight toward the summits of sanctity. (UPS I 452)

All institutes are committed to poverty, but not all in the same way.

The poverty of a Cistercian is one thing; that of a Jesuit, another. The norm of St. Thomas holds: “Religious poverty is of instrumental value in achieving the double end for which it was meant: sanctification and apostolate.” (UPS I 455)

When religious observance and an intelligent apostolate are

accompanied by much prayer and the practice of true poverty…houses spring up and grow without notable hardship. They develop like a plant placed beside a current of water. Well nourished, in time it will bear flowers and fruit.

The Lord does not allow the Gospel worker to lack food. With prudence, beginning humbly, a small step each day, balanced progress will be made and there will be merit before God and man. (UPS II 36)

Let there be human formation, especially in regard to poverty. On the one hand, there has to be a fair limitation and on the other, a wise liberality – in order to face and resolve the various problems that can arise. It is true that we possess nothing of our own. But it is also true that we have the duty of wisely managing what Providence provides for maintaining the community in the service of God. (IA 3 48)

St. Paul notes that those who compete in races do not weigh

themselves down with pack and baggage. They dress lightly so as to comer ground as quickly as possible. Religious who truly love poverty run more rapidly towards heaven, because they accompany Jesus. There are many who love humility but not humiliation, who love poverty but not privation. If a sacrifice has to be made, they are no

longer to be found. They like to do nothing – which is contrary to poverty. Jesus taught poverty not so much by word as by example. (Pr VP 260)

Especially now days, how can a religious who is an idler or a bad

administrator ask for offerings? How can a soft hand receive the gift of a calloused hand? In heaven, Jesus Christ presents His hands to the Father in a gesture of homage and petition, hands not only pierced by nails but also calloused by the saw, hammer and plane of the carpenter. (CISP 1084)

For as long as he finds himself in full vigor, the religious who has

reached perpetual profession should provide for the support of at least three or four persons. He ought to make up for the expenses sustained in his formation, for those of other aspirants, for the needs of his later years. Isn’t this the obligation that fathers of families shoulder? (UPS I 460)

Everyone should attend to the negative side of poverty, abstinence and

to its positive side, sustenance. Results do not depend on a few but on everyone. Each person bears a

certain responsibility before God and man. (CISP 30) Love poverty in our houses! In some places, one notes a certain

tendency toward luxury, which is not religious poverty. Certain lavish carpets and chandeliers, certain furniture, that certain extravagance in gift-giving…these do not conform to religious poverty. “It was donated!” is not a valid excuse. If ten sofas were given to you, must you use all ten of them? We are not obliged to use everything that has been given to us. (Pr VP 303)

The institute must be poor and rich at the same time – poor in our

personal observance of poverty, rich in the means we have of apostolate. (EC 206)

No one should be poorer than we as far as external goods are

concerned, but no one should be more sociable with regard to comportment. Don’t worry about what people say. No one is good except the Father who is in heaven. Real poverty involves health, good education, proper manners in keeping with what we are, not

trying to please the world, not being too indulgent with the world. “If I were looking to please the world, I would not please God,” St. Paul declared. (EC 205)

Poverty must not be exercised only at the foundation of the institute or

of the various houses. Poverty is to endure always and everyone must die in poverty. (PR VP 307)

When work has been done and the income is still not altogether

sufficient, invoke divine Providence; ask for offerings with dignity and in imitation of Jesus, Mary and St. Paul; learn to live within straitened circumstances.

Confessors, preachers, teachers, etc., are among the hardest workers. There are those who want the ostentation of the vow, but not the

actual practice of poverty. They grant everything and demand everything. At times, the religious who do the least work are the most demanding. (UPS I 458)

Pauline poverty has five functions: to renounce, produce, preserve,

provide and edify. It renounces the administration and independent use of goods; it

renounces comfort, pleasure and preferences. Everything is only for use.

It produces by diligent work. It produces enough for undertakings and personnel.

It preserves the things that are in use. It provides for the needs of the institute. It edifies, countering the tendency to greed. (UPS I 447) Institutes begin with works of zeal, but after a time, gain is sought.

Within fifty or sixty years, hospices that were originally opened for the poor give precedence to those who can pay more. And the poor find themselves in the same condition as before. A school is opened for the education of poor children, and gradually becomes a private school accepting only those who can afford a high tuition. In this way, the sick and students are “commercialized.”

The means of life are necessary, of course. But the nature of the institute is not to be changed! There was no need for a religious institute to carry out business. There was no need for persons consecrated to God to carry on trade! (Pr D 501)

At times, the Lord gives us lessons to meditate on, so that we can

learn what we have to do and how to go about it. There is a poverty which is personal and individual, but there is also the social poverty of the institute. (Pr VP 309)

Generally speaking, it is much easier to build churches and houses than it is to make them holy and fill them with merits, vocations, apostolate, prayer, a life religious and joyous. Let us make them antechambers of our heavenly home, places of preparation for it. (UPS I 462)

There is always room for improvement. But if we want to make our houses extravagant, poverty will not live in them. (Pr CS 671)

The whole of the Gospel moves about in the world of labor. Everyone has this obligation! No one is exempt, even if he is rich. The parable of the talents shows this. Work is also the means of subsistence compensated by a just wage. Work is ennobling and redemptive. (CISP 1078)

We must imitate Jesus Christ. If we want to be true Christians, we have to imitate Jesus from the crib to the cross. He was very poor and He worked with a detached heart. The duty of work, already a law of nature, was elevated and made holy by Jesus. Generally, work is loved even to the point of weariness. Jesus, too was tired, as was Mary most holy. St. Joseph and St. Paul, our father, labored constantly. We have to conform ourselves to them. (IA 4 45)

A God who redeems the world by domestic virtue and thirty years of hard work—redemptive work, apostolic work, exhausting work! Isn’t this the way of perfection: to put all our energies, even the physical, into the active service of God? Isn’t God purest Act? Isn’t it here that the true religious poverty of Jesus Christ comes in? Isn’t there a devotion to Jesus the Worker? Shouldn’t religious, more so than others, fulfill the duty of earning their own bread? Wasn’t this the rule that St. Paul imposed upon himself? Isn’t this the social duty which has to be performed before the apostle presents himself to preach? Doesn’t this make us humble? For the Pauline Family, isn’t the apostolate of pen-in-hand as essential as that of the pen of the machine? Isn’t work health and a protection against laziness and temptations? Isn’t it fitting that offerings and donations go only towards new undertakings (i.e., a church or equipment for the apostolate) and for the poor and vocations? If Jesus Christ took this

road, wasn’t it because this was one of the first things to restore? Isn’t work a means of merit? If our family works, doesn’t it ground its life in Christ in an essential way? (AD 83)

Work brings us closer to God, who is pure, infinite and eternal act.

The more he imitates God. And the more potential he puts into upright activity, the better he corresponds to the will of God and the better he serves the Lord. Love the Lord with all your mind, your strength, your heart. Physical strength is included in this. Therefore, work stems from the first and principal commandment. (CISP 1081)

The saints are all great workers. In proportion to the years they lived, how much they worked, and how many directions their initiatives took! St. Thomas Aquinas, St. Francis of Assisi, St. Bernard, St. Francis de Sales, St. Joseph Cottolengo, St. John Bosco….all of them! They gave first place to interior work, and this fructified into those great, external, prolific, humanitarian undertakings that aroused universal admiration. (UPS I 456)

Under one point of view, the lazy look upon religious life is a great misfortune. Lacking a supernatural understanding of work, they flee from it (and who cannot invent excuses to get out of work?), knowing that meals will be ready at the appointed time just the same. If they had stayed in the world, the law of necessity would have put them to work…. They would have had les of an account to render to Good, would have given less scandal in the community and would have practiced more virtue. (CISP 1085)

The sisters should be agile, alert, able to work in the centers and in the apostolate. They ought to be able to ride bicycles, drive cars and use modern equipment. They should know how to be creative, etc. All of this is to the good. But when one sees these special busses full of sisters passing by in a leisurely fashion, one experiences a certain feeling of distaste.

Make progress in every way, in every field; but don’t place yourselves on a level with the world…. Even under the pretext of practicing devotion and visiting shrines, one can wander off the path. (IA 3 38)

There are those who comment and criticize because certain superiors travel by air. It is not the plane, the ship or the latest model car that matters. What is important is speed….For example, if I use the fastest means, I can preach monthly retreats in Alba, Turin and Milan in a single day. But if I spend too many hours in traveling, it takes me longer to reach each place. (IA 3 38)

It is dangerous to be weighed down by debts that are disproportionate to income, which may create a situation of anxiety and economic pressure that will bear heavily on the spirit, apostolate and study—consuming all the benefits of the apostolate. It is equally harmful, however, not to provide what is positively necessary for spirit, health, apostolate, study and the need of dignified living quarters…. We have moments that are comparable to the life of the Holy Family in Bethlehem and Egypt, moments comparable to Nazareth and to the public life of the Divine Master.

If houses, equipment, etc., are acquired skillfully and employed diligently, they will easily pay for themselves. (CISP 121)

To provide bread is a good deed. But when we are dealing with youth and persons active in work, to teach them to earn their bread is a deed doubly good and doubly meritorious. (FP 67)

You don’t have to be told that the “I press forward” of St. Paul does not mean to press forward in prices.

These should be aimed at the minimum possible, that is, the lowest price or the least possible offering that will allow the apostolate to continue and the Congregation to live and accomplish the work it must do for the good of the others. (Pr D 522)

15 APOSTOLATE: RADIATING CHRIST

The apostolate is the end for which Fr. Alberione brought the Pauline Family into being and with it a great man activities through which the Word of God was to be presented in current forms.The apostolate is thus the background for al his thoughts. Guided by St. Paul, he continually studied its content, its source and the spiritual vigor needed to sustain it. Regarding the nature of the apostolate, therefore, Fr. Alberione etches this profound concept: its indispensable and continual derivation from Christ, the only Savior of mankind. This fact demands an attitude of life which vitally blends contemplation and action, the love of God and the love of man.

The apostle is one who carries God within his soul and irradiates Him to others.

The apostle is a saint who accumulates treasure and communicates its surplus to mankind.

The apostle has a heart glowing with the love of God and the love of man and can neither restrain nor suffocate what he feels and thinks.

The apostle is a vessel of election overflowing toward those who long to quench their thirst.

The apostle is a temple of the Triune God, who is supreme active in him. To quote from one writer: he exudes God from all his pores—from his words, work, prayer, gestures, attitudes, whether public or private—from his entire being.

Live by God! And give God. (UPS IV 277)

How many times do you ask yourself the great question: where is mankind heading, how is it moving, toward what goal is it aiming as it continually renews itself on the face of the earth? Humanity is like a great river flowing into eternity. Will it be saved? Will it be lost forever? (SC 232)

We have to admit that there are mysteries. But one thing is certain: some apostles slept on the job. Which ones? Those who lived at the time of the Redeemer? No, those who followed. If all the apostles who have lived until now had been saints, the world would know the love of Jesus a little better! And so, you say, why don’t we join together in a fraternity of prayer and action to at least bring the catechism and Gospel to all men? (Pr A 274)

You don’t have to go about worriedly trying to get rid of the darkness. Just turn on some light. (Pr VV 2114)

Pastoral spirit means to communicate Jesus Christ to others, the Christ summed up in the definition: “I am the Way, the Truth, the Life.” Uplift and sanctify the whole man—mind, sentiment and will—with dogma, morals and worship. (UPS I 376)

How is it possible to love Jesus and not yearn for His words to reach the whole world?How is it possible to keep up the effort of the apostolate without strength from the Eucharist, our spiritual nourishment? You would have had good reason to complain had the apostolate not been united to the Eucharist; and when there are mistakes in the apostolate it is because Eucharistic devotion is not very much alive.

From the Eucharist come prudence, simplicity, zeal, love of the Church, the glory of God and the peace to men. (HM I 80)

Too many accustom themselves to a restricted viewpoint: Europe, America….Their own town or house. Useless pettiness then comes easily, as well as empty regrets and vague sterile desires.Look at things always in God, in our Father, in Christ, in the Catholic Church. (CISP 1043)

Sterile tears shed about present evils definitely do not give glory to God, nor do they benefit man.“God and do likewise,” as the Samaritan did, who was not content just to look at the man beaten and robed. He bent to give him help, found him shelter, and paid his expenses. (CISP 1309)

Piety is the soul of the apostolate. An apostolate without a soul is dead, and as such contributes nothing to the life of the one who performs it and communicates no life to others. It is God who summons you to the apostolate and it is he who gives you grace. (Pr A 188)

If all the machines of our printing plants were perfect, but the electrical power were shut off, no matter how new and beautiful the machines were, they would count for nothing. “But it is such a tiny wire that it can hardly be seen!” Very well, try to go ahead without it, if you can!Grace is spiritual power obtained through the sacraments and prayer. If Christians didn’t have Communion, they would regret that they had learned their religion because they wouldn’t be able to practice it. There are some who have a great love of conferences and the opportunity to appear learned. Others inveigh against vices and believe that they have done a lot. No, no, this is not enough. We have to give Jesus in his entirety! (Pr A 364)

Good preparation for the apostolate includes serious meditation, profound piety and intense study. Otherwise, what can an empty vessel offer? (RS 26)

Every apostolate is worthwhile. The cross and the passion redeemed the world, however. When we have learned to join the

apostolate of suffering to the apostolate of communications, then Redemption is completed. “I complete in my flesh whatever is lacking to the sufferings of Christ for the good of his body, the Church.” “Without the shedding of blood, there is no remission (of sin).” (Pr A 235)

It is in Confirmation that we receive the spirit of the apostolate. (Pr CM 143)

To participate in the Mass with a social conscience is to transform it into a living apostolate. (FP 81)

An example: a nice well has been dug and you have found plenty of good water. But if the water remains only in the well, it won’t serve you. The digging of the well was but the preparatory work for the discovery of the water. Now pipes and faucets are necessary to make use of it.The digging of a well and the finding of plenty of good water can be compared to the Redemption. But all the work to channel the water for every necessary use is symbolic of how the Redemption is applied (Pr A352)

If you are reflective, faithful to piety and eager for the glory of God and the salvation of others, you will come up with many projects, undertakings, and works…. Many small seeds will be planted that will develop, increase and bear fruit…. From such humble beginnings come other undertakings, productions and works…until you will have a growing plant that could perhaps resemble a tree flourishing beside the stream of water coming from the tabernacle, giving fruit in its own time. Our apostolate has inexhaustible resources and ways. Where one path is closed, others are opened. (CISP 1023)

This is the apostolate: to be both virgins and mothers. And the more souls are pure or purified, the more will Mary’s apostolate be carried out and rendered timely and efficacious.Whether living or dying, healthy or sick, serving others or having to be served by others, we can always give Jesus to the world and carry out an apostolate. Some do this in one way, others in another,

but the duty of a spiritual maternity must be felt by all, the duty of giving Jesus to the world. (Pr RA 208)

During this time, one discerns great ferment and a number of new movements to bring the world to Jesus Christ. These do not always spring from the right source and so offer only human words. We must give the teaching of Jesus Christ. Let us not exhibit ourselves, but put Jesus Christ before the world! (Pr V 463)

Sow, sow! It is true that it is tiresome to sow seeds, but the joy comes in the harvest. In death, the thought that you have exercised your apostolate well will bring you great consolation. (HM 20 1 80)

If we do not have more good fortune than Jesus or St. Paul, let us not be discouraged. Let us do good. (Pr D 621)

No one can exhort others unless he shows them an example first. Therefore, each one of us must ask the grace of genuine holiness in our private, domestic, professional, social life. (CISP 587)

The diffusion of books and periodicals is not effective until it brings people to confession and communion. The fundamental point is this: to unite them to Jesus. Always aim at this goal (IA 4 82)

The apostolate supposes a spirit of sacrifice: sacrifice of money, time, health, esteem. It entails disappointments, criticism, opposition—often from where it is least expected, perhaps even from the very individuals for whose eternal salvation one is laboring, or from those he has helped. (CISP 560)

Suffering is not only a trial but an apostolate. It is a secret of joy; it is participation in the redemptive work of the Savior. (HM 20 VI 43)

16 Apostolate with the means of social communication

“Ancient spirit, new forms.” This was the operative principle of Fr. Alberione as he strove to fulfill the mission entrusted to him by God. The

ancient spirit was that of the Gospel, of St. Paul, of the best tradition of the Church. The new forms were whose suggested by human progress in the twentieth century for the influence of the masses and mutual relations among men: the press, motion pictures, radio, television—that is, the means of social communication. With admirable ease and courage, Fr. Alberione entered this field and gave it an authentic sense of apostolate. He stands in the Church as a Master in the use of these forms of the Christian apostolate—difficult forms which are undergoing continual improvement.