 FR. ALBERIONE
AND
THE PAULINE PRIESTHOOD
fr Silvio Sassi, SSP
As
the centenary of the priestly Ordination of Blessed James Alberione
recurs
(29 June 1907), we take the occasion to pause on a
fundamental aspect of the life and ministerial activity of our
beloved Founder.
1.
Fr. Alberione, diocesan
priest
1.1. By his own testimony, Fr. Alberione considers as the “first
clear light” of his priestly vocation the answer that he gives, as
first elementary grader, to his teacher who asks the children
regarding their future: “I’ll be a priest” (AD, n. 9). That
affirmation “offered him consequences: in studies, piety, thoughts,
behavior. Even his times for recreation were directed in that sense”
(Id, n. 9).
On
25 October 1896, the young man James entered the minor seminary of
the diocese of Bra, where he stayed for four years attending
gymnasium classes (1896-1900). In April of 1900, those in charge of
the seminary advise the young seminarian to return to his family for
good, perhaps because of an interior crisis followed up also by a
great eagerness for readings of every sort. In October of 1900, at
age 16, he enters the seminary of Alba to ascertain his
vocation to the priesthood.
1.2. After only two months from his entrance in the seminary of
Alba, on the night between 31 December 1900 and 1 January 1901, an
event takes place determining the rest of the life of the young
seminarian. In Abundantes divitiae gratiae suae (=AD),
Fr. Alberione describes the importance for his life of that night
of prayer: “The night that divided the past century from the
current one was decisive for the specific mission and particular
spirit in which the Pauline Family would be born and live” (n. 13).
As he prays for the needs of the Church and reflects on the analyses
of the Christian sociologists and on the power of the press, he
comes to the conclusion: “ He felt deeply obliged to prepare himself
to do something for the Lord and for the men of the new century,
with whom he would have lived” (n.15).
This strong internal experience must, however, take into account his
successive ordinary life in the seminary and his Diary,
written when he was 18, becomes a useful instrument in order to
understand the searching of the young seminarian who lives in a
constant conflict between complete donation to God and the opposing
experiences.
During the years of preparation for the Sacred Orders, the
cleric Alberione is spiritually directed by the canon Francesco
Chiesa. In addition to the intense study of theology, he dedicates
himself to the teaching of the Catechism, the spread of the Gospel
and to participation in conferences and courses dealing with
Christian sociology.
On 24 June 1906, James Alberione is admitted to the
Tonsurate and to the four minor Orders: Porter, Lector, Exorcist,
Acolyte. Five days later, on 29 June 1906, he receives the
Subdeaconate. On 14 October 1906, he is ordained Deacon
and on 29 June 1907 he receives the
priestly Ordination.
In
the period that followed, Fr. Alberione obtains his doctorate in
Theology in Genoa (10 April 1908) and for some months does
pastoral ministry as vice curate in the parish of San
Bernardo at Narzole. In October of 1908 the bishop calls him back to
the seminary, giving him the tasks of spiritual director and
professor. For the teaching of liturgy, Fr. Alberione
prepares himself by reading resource books and periodicals of his
time (cf AD, nn. 71-74). These enable him to assume even the
work of master of ceremonies, seminary sacristan, bishop’s
ceremonialist and compiler of the book of ceremonies. He teaches
also Sacred Art and in this way he can document himself
through books, magazines, visits and conferences related to the
theme. He also continues to teach catechesis in the Dome (of
Alba) and in the parish of Sts. Cosmas and Damian, perfecting this
teaching with the study of pedagogy applied to catechesis.
Particular commitment and study requires from Fr. Alberione the
accompanying of the young priests in their pastoral ministry:
in order to teach well, he reads whatever can be useful to him,
drawing in particular from two authors of pastoral theology: Swoboda
and Krieg (cf AD, n. 84).
Another intense activity that occupies that period is his social
commitment: he takes part in conferences and congresses, enters
in contact with Catholic organizations and resource persons for the
social action of believers, contributes to the diocesan weekly
Gazzetta d’Alba, even going on field trips for several years to
favor directly “the elections of candidates supported by Catholics”
(AD, n. 62).
1.3. His teaching during the year 1911-1912 leads Fr. Alberione to
compile Appunti di teologia pastorale (Notes on pastoral
theology) (=ATP) limited to seminarians. Putting together
suggestions obtained from 18 parish priests of the dioceses and what
he learned from books, magazines, treatises and tracts about
pastoral, Fr. Alberione prepares this text to help the priests to
“solve the very difficult problems that the conditions of our times
have created for pastors of souls”. In 1915 a new corrected edition
will be published with the preface of the Cardinal of Turin. The
intention of the author is that of “offering to the young priests a
guide that, in all simplicity, may give direction to their first
steps in public life: but one that is a practical and secure guide”.
When he describes the pastoral action of the diocesan priest,
Fr. Alberione clarifies that: “Christianity is not a complex of
ceremonies, external acts, bows, etc: it is a new life”… “It is
necessary that a man be a Christian not only because he is baptized,
not only in Church, but at home, in his family, in society” (ATP,
81-82). For this integral pastoral, a priest who goes out of the
sacristy is needed: “How is it possible to do good to someone you do
not know? How can one be searched if he is not known?” (Id,
84). The parish priest must go to souls: “The parish priest
is pastor of all: he must also leave the ninety-nine secured sheep
to trace the lost one: much more if the sheep that are safe are few
while the lost ones are many” (Id, 86).
In
order to strengthen the preaching coming from the pulpit, Fr.
Alberione proposes to the diocesan priests that they provide good
books and magazines and that they come up with a traveling library
because “a good book is a trusted friend, and even a preacher that
you can hear during needed times” (Id, 339).
1.4. In 1915, Fr. Alberione publishes La donna associata allo
zelo sacerdotale (Woman as helper of priestly zeal) (=DA,
14), edited by the typographical School “Piccolo Operaio”. In
the introduction, the author explains that he has been inspired by
Mons. Mermillod who said to the women: “You must be apostles” and by
Frassinetti who pointed them as called “to an almost priesthood and
to a true apostolate”. The book is directed to the clergy and to the
woman, so that when women help in the pastoral activity of the
parish priest, they may become true apostles.
Describing the priest, Fr. Alberione asks: “What is the mission of
the priest on earth? To save himself? It’s too little. To make
himself a saint? Also too little. What therefore? To save himself,
but in saving others… The priest is the man for others”
(DA, 14). Moreover: “Whoever reduces his priestly life to
the mass and to the breviary, or writes on his flag and takes as his
motto only these words: I-God, would not be a priest. More
suitable for him would be the cloister wherein he could sanctify
himself and perhaps through prayer sanctify others, but not the life
of a secular priest” (Id, 16). Then citing Pius X, Fr.
Alberione explains: For the priest, an individual sanctity is not
enough. One must work in the vineyard of the Lord. Therefore,
have this motto: I-God-Souls-People” (Id, 16-17).
To
the social sanctity of the Priest corresponds also the need to be
the pastor of all, not only of the few faithful who spontaneously
come to church (cf DA, 19-20). And it is precisely to be able
to reach all persons and all environments that the priest needs the
complementary work of the woman, utilizing the feminine thrust of
the time: “The woman of today must form the men of today: she must
take care of the needs of the man of today, must make use of the
means of today” (Id, 38).
One
of the works done by women in the parish is the commitment to
“diffuse the good press and to do away with the bad one” (Id,
193), creating traveling libraries (Id, 194) and praying
every day to Saint Paul, the patron of the good press (Id,
164-165).
1.5. Through his teaching activity and through his
first writings, Fr. Alberione promotes a vision and a complete
practice of the Christian life; the authentic mission
of the diocesan priest who sanctifies himself in his search and
commitment for all souls; a utilization of the woman to reach
all using all means including the good press and
traveling libraries.
As we can see, the great pastoral sensibility of Fr.
Alberione finds its first sphere of application in the ministry of
the diocesan priest to which he stamps a new way of exercise.
However, while he carries out this precious work of pastoral reform,
Fr. Alberione keeps alive his experience of the “night of light” and
cultivates in himself the need to reach the faraway by a form that
can come to any place, the press.
On
8 September 1913, the Bishop of Alba gives his consent so that Fr.
Alberione may assume the direction of the diocesan weekly
Gazzetta d’Alba: “When it was a matter of starting, the Bishop
sounded the hour of God, sounded the bell, charging him to dedicate
himself to the diocesan press that opened the way to the apostolate”
(AD, n. 30). In that way, Fr. Alberione’s pastoral
sensibility expands in utilizing the power of the press for the
Gospel.
Very soon the Bishop frees Fr. Alberione from all his
commitments in the diocese: “We allow you to be free, we shall
provide differently; give all of yourself to the work that was
started” (AD, n. 30). On 20
August 1914 Fr. Alberione officially starts The typographical
school “Piccolo Operaio”, the embryo from which the Society
of St. Paul will be born.
2.
Fr. Alberione, Pauline
priest
2.1. In Abundantes divitiae gratiae suae Fr. Alberione
clarifies that “at first he thought of a Catholic organization of
writers, technicians, booksellers, Catholic retailers: and provide
direction, work, apostolic spirit… But soon, in a greater light
towards 1910, he made a definitive step: writers, technicians,
propagandists, but religious persons” (nn. 23-24). As we can
see, while he carries out his ministry in the seminary, Fr.
Alberione continues his reflection on the project he carries in his
heart.
In
the Diary of Blessed Timothy Giaccardo we can find a trace of
the gradual maturation of the ideas of Fr. Alberione regarding the
Press Apostolate. On 4 March 1917, he notes: “The persuasion of the
necessity of the apostolate of the Press, of a Congregation to be
founded to realize it and of the superiority of the Press apostolate
over the ordinary mission for the present-day needs of the Church is
very strong in me; still to be fulfilled, it goes on to penetrate
all my life” (Diary, p. 60).
Other important texts in order to understand the formation of the
apostolic thought of Fr. Alberione are contained in the work under
the care of Fr. Rosario Esposito, La primavera paolina (=PP).
This collects the bulletins of the Unione Cooperatori Buona
Stampa from 1918 to 1927.
Upon observing the phenomenon of the rapid growth of the press like
many of his time, Fr. Alberione thinks of “opposing press to
press”: adopt the press to combat the press that disseminates in
consciences and in society convictions that drive away the people
from the Church. However, he wants to make use of the press in a new
way, as he explains: “Between the Good Press and the Apostolate of
the Press there is still an abyss. The Apostolate of the Press is
another thing, immensely superior. Such an apostolate is the
diffusion of thought, of morals, of Christian civilization, in a
word, of the Gospel, by means of the Press, exactly as it would be
done through the word” (PP, p. 668). To accomplish the good
press, “men who know are enough; but to work in the Apostolate a
priestly heart and soul is necessary. When St. Augustine heard
loudly for three times the invitation: “Take and read”, what did he
do? He opened the letters of St. Paul and from there he drank the
supernatural life. Mankind will forever bless this apostolate” (Id,
p. 668ff).
2.2. In the period in which Fr. Alberione was working out his
project, two statements often mentioned in Unione Cooperatori
Buona Stampa were widespread in Catholic circles. The first,
attributed to the bishop of Magonza, Mons. Wilhelm Emanuel Ketteler
(1811-1877): “If Saint Paul returned today, he would work as a
journalist”. The second is of Tertullian (III Century): “A
time will come when the ink of Catholic writers will be the seed of
Christians like the blood of martyrs today”. Also, to Pius X was
attributed the phrase: “One newspaper added, one church
subtracted!”, while Card. Mercier wrote: “I would delay the
construction of a church to contribute to the founding of a
newspaper”.
This atmosphere of mobilization for the press leads Fr. Alberione to
conclude: “Today, what gives the main testimony to Jesus Christ is
the Good Press” (PP, p. 411). “The world needs “a new and
profound evangelization… There is urgent need for new
missionaries, and numerous ones, for young people full of
determination and enthusiasm so that our press, the Christian press,
may come into all families. Missionaries are needed! New
missionaries for this new and fertile apostolate!” (Id,
pp. 680.682).
2.3. Since the use of the press corresponds to a “new
evangelization”, it is necessary to invent an appropriate
predication that goes side by side with that of the parish:
written preaching side by side with oral preaching (cf PP,
p. 172). It is a new form of integral evangelization that is
complementary to parish pastoral. In fact: “It is useless to think
otherwise: from the church, the priest can form somewhat the
thinking of his people; but today the church is not enough because
outside of her the press preaches every day, with insistence and
with effect” (Id, p. 733).
It is the nature of the press apostolate that
requires the Pauline priest:
“The press apostolate is in its substance, origin,
object, aim, the same thing as the apostolate of the word. It is
distinguished only by the manner through which it is exercised… Now
it is clear that since the priest is the ordinary and main minister
of the apostolate-word, necessarily he is also of the
Apostolate-Press” (Apostolato Stampa, pp. 24-25). Pastoral
commitment in the press apostolate requires the Pauline priesthood
and at the same time the Pauline priesthood guarantees that the
press apostolate is not a simple “assistant” of parish preaching,
but a true evangelization realized in a different form.
This is the originality of the Pauline
charism in the Church.
The
Pauline priesthood places all the stages of the realization of the
press apostolate on the level of a true sacramental, to be
understood in theological certainty that God makes use of
material elements to produce supernatural effects with
efficacy. “Water for baptism must be natural water and, as much as
possible, pure and readied with a special blessing: and it serves as
matter for producing supernatural effects, cancellation of the stain
of origin and infusion of the new life by which we become children
of God. In the apostolate the matter (industry and commerce) is used
for supernatural effects “in the spread of Catholic doctrine,
through the use of the most fruitful and fastest means” (San
Paolo, February 1952).
This supernatural vision discards every debasement: “There was no
need for a religious institute in order to be engaged in industry!
Persons consecrated to God are not necessary for commercial
activity!” (Alle Figlie di San Paolo, 1946-1949, p. 574). The
Congregation must never lower itself to the level of an industry, of
commerce, but always remain at the human-divine height of the
apostolate exercised using the fastest and most fruitful means, in a
pastoral spirit… Not business, but evangelization” (San Paolo,
February 1951).
2.4. If printed preaching is an act of true evangelization entrusted
to the sacramental function of Pauline priesthood, it is easy to
establish other equivalences besides the correspondence between
“written preaching” and “oral Preaching”. In Apostolato Stampa
Fr. Alberione compares the parish bulletin to a “paper pulpit”
(p. 72) and to a “bell made of paper” (p. 73).
He
is even more explicit in his successive writings: “Our technical
instruments, our machines, the monotypes, the whole radio equipment,
etc., are sacred objects because of the aim that they serve. Hence
the machine becomes a pulpit; the locales of the
composing department, of the machines and of the propaganda become
churches wherein one must exhibit greater respect than when
inside a school. If the school is a temple, how much more the
premises of our apostolate!” (Per un rinnovamento spirituale,
p. 548). “When these instruments of progress serve evangelization,
they receive a consecration, are elevated to the greatest dignity.
The office of the writer, the locale of the technology and the
bookstore become churches and pulpits” (Ut
perfectus sit homo Dei, I, 316).
Evangelization using the press is entrusted to the Pauline priest
who realizes it using editorial activity, technology and
diffusion as his pulpit and church. In his commitment of
complete communication of Christ, the work of the Pauline priest
constitutes a true ministry. The Pauline priest is not involved
in the pastoral activity of the parish because he already has his
own parish: the multitude of his readers scattered everywhere.
2.5. As the parish of a diocese is not made up by just one priest,
so the Pauline parish has been enriched by the Founder. The
Pauline priesthood is not to be understood in the clerical sense
or privileged dignity, but as a guarantee that with the
press apostolate and eventually with the apostolate of the “fastest
and most efficacious” communications of every time, it’s possible to
give God to souls and souls to God” (Id, I, 313). For
this pastoral reason and using the theological categories of his
time, Fr. Alberione sets the reason for the extension of the Pauline
priesthood to the foundations to which along the way he gives life.
The
institution of the Disciples of the Divine Master (1924) is
presented as participation in the Pauline priesthood in
Abundantes divitiae gratiae suae: “Moreover, why cannot they yet
be associated to an apostolate? As one time Institutes arose in
which the religious Priest found the way to works of zeal and care
of souls open, today it’s necessary to give to the lay Brother a
participation in the zeal of the Priest, to give him almost a
priesthood! (n. 40).
Since the accomplishment of the press apostolate shows to be
complex, the Founder imagines the Society of St. Paul as composed a
third by Priest-writers and two-thirds by Disciples for
technical production and diffusion. The single Pauline vocation
fulfills its “teaching” function through the complementary
diversity of tasks that the apostolate of the press and eventually
of the editions and of communications require.
Putting to good use in his founding activities the
convictions he already expressed in his book La donna associata
allo zelo sacerdotale, where he considers the woman and the
sister as “almost priests”, Fr. Alberione gives life to the
Daughters of St. Paul, to the Pious Disciples of the
Divine Master, to the Sisters of Jesus the Good Shepherd
and to the Sisters of Mary Queen of
Apostles.
As
confirmation of his “Pauline priesthood” vision of the other
foundations, Fr. Alberione turns to the Daughters of St. Paul
exclaiming: “Your mission is connected to the work of the Priest…
What are you? I would say deaconesses, priestesses! In the
way that we talk of Mary” (Vademecum, n. 92). From the start,
by means of a Statute written in 1918, Fr. Alberione involves
in his project of missionaries of the press apostolate the
Pauline cooperators. When in the sixties, secular Institutes
gain prominence, the Founder delineates the Institutes Aggregated
to the Society of St. Paul.
In
the course of the Spiritual Exercises of 1960, Fr. Alberione
describes the “Pauline parish” (cf Ut perfectus sit homo
Dei, I, 371-383) as composed of Priests and Disciples, Sisters,
consecrated laity, diocesan priests gathered in an aggregated
Institute, Pauline Cooperators. In that parish the Society of St.
Paul functions as an “animator” because “the immense Pauline
parish is limited only by the boundaries of the world and as flock
it has both those already in the sheepfold and those it wants to
welcome inside” (Id, I, 382).
2.6. It is the constant concern of the Founder that the Society of
St. Paul be not simply a publishing house, but a form of “new
evangelization”: “Let the Congregation study this idea and make
its edition from it: we are neither business people or
industrialists, but a Society of Apostles” (Mihi vivere Christus
est, n. 185).
The
communication of the person and of the teaching of Christ must
therefore be complete: “We have to correct our tendency to
divide Christ, to break up what he has united. For some time we have
noticed this in some preachers and writers. Man is just one although
he has three distinct faculties… We have, in fact, to bring Christ
to man and give the whole man to God through Jesus Christ. If we
separate Dogma, Morals and Cult, we shall make of man a mutilated
being that would not reach salvation, since he is not inserted in
the total Christ” (San Paolo, November-December 1954).
The
content of evangelization is the same as that of oral
predication that takes place in the parish: dogma, morals and cult
presented to the globality of the person insofar as he is mind, will
and heart. Hence, the totality of Christ for the
integrality of the person.
Fr. Alberione encloses the contents of evangelization
through the press in the unity of dogma, morals and cult: “A Christ
divided into sections does not restore us. The complete Christ is
resurrection, life and salvation for the whole world. Let us make
our apostolate complete and sanctifying’ (Vademecum, n. 1023)
and single out the total Christ in the Christological definition of
Jesus Master Way, Truth and Life.
2.7. Since the Paulines are “apostles” and not “mercenaries”
of evangelization, it is necessary to create unity between
the experience of one’s faith and the mission of evangelizing: it is
necessary to give to others what one has experienced in oneself. For
this reason, Fr. Alberione formulates the Pauline spirituality:
Christ the Master, Way, Truth and Life; Mary, Queen of the
Apostles; Saint Paul the Apostle.
The
Pauline spirituality has been conceived by the Founder in close
reference to Pauline evangelization: every charism in the Church
is an unbreakable unity of spirituality and mission. Using a
paradox, we could say that not every spirituality is adequate for a
specific charism. This observation explains why during the 20’s Fr.
Alberione talks of the necessity of “new devotions for new
apostolates” and substitutes the presentation of Christ adored
as Sacred Heart, and of Mary venerated as the Immaculate, with
Christ the Divine Master and with Mary Queen of the Apostles.
In this way Pauline evangelization experiences first
in itself the totality of faith to be able thereafter to convey it
to the press apostolate. Preaching
using the press is not something added to the commitment of
sanctification of the Pauline evangelizer. It is an immediate
consequence: one cannot live the spirituality of a partial Christ
and then consider himself capable of commitment in an evangelization
using the press that offers the total Christ. Every dichotomy can
create an identity crisis.
In the Constitution of the Congregation dedicated to
evangelization through the press, reference to Saint Paul is
present from the start. Fr. Alberione is fascinated by three
expressions of Saint Paul: “It is not anymore I that lives, but the
Christ in me” (Gal 2,20); “I have made myself all for all” (1Cor
9,22); “I strain forward” (Phil 3,13).
The Congregation wants to be Saint Paul living today.
3.
The Pauline priesthood
today
3.1
For Fr. Alberione the evolution from secular priesthood to Pauline
religious priesthood has entailed an enormous travail, comforted
however by the clear conviction that he has received from God a
mission to accomplish in the Church. To obtain the diocesan
approval and, above all, the pontifical one for the
Society of St. Paul with its specific charism was a commitment that
absorbed much energy from the Founder.
During the first years of foundation, Fr. Alberione works in close
connection with the parishes of the Piedmontese diocese and
successively with those of Italy through the creation of the
magazine Vita Pastorale (1916), the printing of numerous
parish bulletins, the setting up of parish libraries and the
creation of the international magazine Pastor Bonus (1937).
Looking attentively at the letters that in the form of reports Fr.
Alberione sends in succession to the Bishop of Alba and, in view of
approval, to the Holy See, we perceive his constant nagging thought
to obtain that approval as a Congregation (cf Giancarlo Rocca,
La formazione della Societa’ San Paolo, 1914-1927, Roma
1982).
The
joy of Fr. Alberione is therefore understandable when during the
Spiritual Exercises of 1960, he narrates: “For the Pious Society of
St. Paul, after considering the particular and unusual novelty of
the Institute, of its nature and of its apostolate, the Congregation
of the Religious decided to present everything to the Pope, leaving
to him all responsibility on a matter of so singular a novelty,
importance and consequence… And the great Pope Pius XI, open to all
the needs of the time, approved; and we received the diocesan
approval. In like manner advanced the procedures for the Pope’s
approval. Again, it was the Pope who wanted the Institute. Thus
the Congregation arose directly from the Pope” (Ut perfectus
sit homo Dei, I, 18).
To
the difficulties encountered in the Holy See in order to obtain
papal approval for such an Institute revealed as a “particular
and unusual novelty”, should be added difficulties encountered
during the first expansion in Rome and later on in the foreign
foundations.
In
regard to Rome, after opportune verification, the Vicariate puts to
Fr. Alberione the condition of assuming a parish and the respective
care of souls, and so as to establish himself in the eternal city,
he shoulders the commitment to build the church of Jesus the Good
Shepherd and to assign to it a Pauline priest as pastor (7
February 1937). Thus also, always for the purpose of facilitating
papal approval, he accepts temporarily other two parishes in the
diocese of Albano Laziale that eventually will be left.
In
the same way in other nations, in the period of the beginnings, Fr.
Alberione agrees to the request of the Bishops, accepting a parish
as a temporary commitment but in fact aiming at the Pauline
apostolate.
Actually the Society of St. Paul takes care of 6 parishes:
Jesus the Good Shepherd and Queen of the Apostles (erected 26
November 1976) in Rome; St. Luke – Divine Mercy in Chennai and St.
Therese in Eluru (India); Our Lady of Sorrows in Pasay City
(Philippines) and Santo Inacio de Loyola in Sao Paulo (Brazil). At
Aachen (Germany) a Pauline priest is involved in parish activity at
the Italian Catholic Mission; in Portugal, two Pauline priests are
temporarily committed, part-time, in a parish of the diocese of
Braga in view of a Pauline development.
The
present orientation of the Congregation is the same as that of the
Founder: if the parish is a commitment limited to the time needed
for the development of the Pauline apostolate, it is possible. I
have in mind, for example, the hypothesis of a Pauline presence in
Cuba or China, where it would be impossible to start an editorial
apostolate.
For
all Paulines what the Constitutions establish is normative:
“Only by way of exception and for serious reasons the Congregation
assumes the care of souls in the parishes. For such assumption is
competent the Major Superior, with the consent of his Councilors and
the approval of the Superior General with the consent of his
Council” (art. 76).
The
Directory on its part, making its own what is provided in
church documents, specifies that Paulines who are in charge of
parishes “should promote the Pauline charism among the faithful,
making them sensitive to social communications by means of opportune
initiatives” (art. 76.1).
3.2. The identity of the Pauline priesthood, closely connected to
the pastoral character of the Pauline charism dedicated to
evangelization through and in communication, has been confirmed and
integrated by the reflection of the Special General Chapter
(1969-1971): nn. 33, 89-101, 132-182.
In the aftermath of Vatican Council II and as we move
away from the departure of our Founder, the Pauline priesthood, as
far as Pauline charism is concerned, has been in part and only for a
certain period of time, involved in a dangerous dichotomy:
the fracture between Pauline spirituality and
Pauline apostolate.
Due
to a series of motives, some Paulines have strongly underlined
spirituality, risking to enclose it in itself and making it
appear almost as an indefinite time of suspension from apostolic
commitment. Besides the attitude of the “few remaining enlightened
ones” who pronounce judgment on others, the unacceptableness of this
spiritualism consists in the absence of the apostolate. The Founder
has never taught us a spirituality separated from the apostolate,
but a spirituality for the apostolate. Our commitment to
sanctification is closely tied to our commitment to the apostolate;
love for God and love of neighbor become one, so to say, in the
apostolate of communications.
In
the erroneous vision mentioned above, emphasized is the mission of
personal sanctification, interpersonal and group ministry of the
Pauline priesthood, whether within or outside of the Pauline Family,
while the editorial apostolate is declassified as optional “work”
motivated by right intention only, or as a secondary occupation to
which to dedicate one’s free time.
On
the opposite side, some Paulines have accentuated apostolic
commitment, overwhelmed by total immersion in work that
evangelization through communication demands. The result is evident:
putting at risk a very essential spiritual life, not to say one that
is sometimes totally absent: absent the mass and the eucharistic
visit, systematically absent the retreats, the spiritual exercises
and the courses for updating because of a consuming activism that
does not allow time.
In
this second deviation, the Pauline priesthood is so debased into a
professional activity as if only competence in communication makes
for the Pauline apostle. In truth, there is risk of becoming
mercenaries of the sacred, never personally involved in what by
means of the apostolate we say to others. Even when there are
apostolic successes, this mentality does not allow the thought that
much more could be done and in a better way if the process of
Christification necessary for the Pauline apostolate were taken
seriously.
Both the spiritualist emphasis and the exaggeration of
professionalism in work are in evident contrast to the teaching
of the Founder who has always recommended a fruitful balance
between sanctity and apostolate. It should be said, further, that in
the two attitudes hinted above, the manipulation of the Pauline
priesthood causes an imbalance even in the Pauline vocation of the
Disciple, the Sister, the consecrated layperson and the Cooperator
of the Pauline Family. In effect, in these two extremes the Pauline
priesthood runs the risk either of clerical accentuation or
insignificant trivialization, instead of being the minimum common
denominator of everything.
A
consequence not less serious of this disparity is the fracture
that, in fact, appears between spirituality and
apostolate, boosting a prayer not full of apostolate and an
apostolate without prayer: a true inconsistency for the Pauline
charism where the quality of the apostolate arises from the quality
of spiritual experience.
3.3. The gradual entrusting of the young Pauline generations to the
schools of philosophy, theology and specialization outside the
Congregation, besides the advantages of a serious cultural
preparation, has made manifest a significant deficiency
because of its effect on the Pauline priesthood.
Even the Holy See, in front of the phenomenon of grouping the young
in intercongregational or interdiocesan centers of teaching, has
made its authoritative voice heard, recommending that single
Institutes tailor general studies to their specific charism (cf
Congregation for the Institutes of Consecrated Life and Societies of
Apostolic Life, La collaborazione Inter-Istituti per la
formazione, 8.12.1998). The reason is to avoid a generic
formation that flattens and neglects what is specific to every
Institute judging it to be almost superfluous.
Concerning this matter, for us Paulines vigilance must be twofold.
First of all, we must complete basic studies, whether for
priestly formation or for that of the disciples, with a serious and
methodical formation in communication (cf Formazione
paolina per la missione, Direttiva n. 5: Documento, p.
35; Atti, p. 189). In fact, a superficial formation in
communication leads as a fact to a crisis of identity because
it gives no reason for the bond between spirituality and apostolate.
Thus we have the resulting schizophrenia where the personality is
different on the spiritual level and on the apostolic level, ending
in apostolic dissonance.
Secondly,
understanding the Pauline priesthood becomes
difficult if we compare it with the consolations of the diocesan
priesthood. We can therefore understand comments like: “I want to be
a priest, not an editor boxed in an office”. The Pauline
priesthood involves being a man of communication, whether by media,
multimedia or web: this is the true novelty of the Society of
St. Paul in the history of the religious life. If this conviction
does not exist, it is better to encourage embracing the diocesan
priesthood rather than accepting persons who for personal reasons
arising from maladjustment, cast in doubt a clear and constant
teaching of the Founder who has lived by the principle of almost
totality.
In
this regard, it is extravagant enough to invoke the need to “update”
or “inculturate” the charism, saying that if Fr. Alberione lived
today, he would take on parishes, inserting among the various parish
activities also a small bookstore. To update is not to betray,
and the knowledge of history is important to know from where one
is coming from. Fr. Alberione from being a diocesan Priest, became a
Pauline Priest. It would be to ignore and contradict all his work by
making the return journey, that is, from Pauline priesthood to
diocesan priesthood.
3.4. The development of our apostolic works has, in fact, made
impractical today the idea of our Founder who wanted that all
the phases of our apostolate be entrusted to the Paulines, priests
and disciples. When he was still living, in front of the important
proportions of some apostolic activities, he accepted a gradual
integration of lay collaborators. The quantity and a certain mode of
participation of lay collaborators in the apostolate poses to the
Pauline priesthood some questions.
In
order to advance the apostolate in an effective way, the
Congregation at world level ever more is assuming outside
personnel. This phenomenon which is unavoidable poses two
problems factually.
The first
is about the insertion of lay people in the place of
Paulines who, due to age, labor laws or professional competence, are
forced to retire. In some Circumscriptions, this fact generally
solves the problem of the efficiency of the apostolate, but it
creates the problem of the Paulines who would or could still be
committed in the apostolate.
Individual Paulines and entire communities that cannot exercise the
Pauline priesthood in the apostolate suffer factually and at times
overcome the crisis of identity by making themselves available in
greater measure to the diocesan priestly ministry.
The
true problem is not the evaluation of the generosity of our
confreres who find an alternative apostolic work because rendered
not capable for Pauline apostolate. At a deeper level, this
situation can give rise to a sense of fracture between the
so-called “peripheral” communities that must invent for themselves a
ministry, and the Paulines who polarize the entire specific
apostolate.
Another outstanding inconvenience is the effect that
these communities can have over the young who intend to execute an
experience of Pauline life: if there is no
exercise in the apostolate, it is quite difficult to talk of a
complete “come and see”.
Besides the abundance of lay people necessary for our apostolate,
the second problem has to do with a certain manner of
integration that asks questions of the Pauline priesthood. Fr.
Alberione’s great sensibility in organizational matters has led us
to assume the form of industrial production with its respective laws
and divisions of work.
Some bitter experiences at world level have convinced us that it is
not enough to lower ourselves to the role of entrepreneurs in
communication in order to obtain adequate results, even if we have
won unquestionable advantages of efficacy and transparency.
The rapport between Paulines and lay collaborators
must be reflected upon again and given new motive thanks to the
wealth of reflections on the Catholic laity coming from
Vatican Council II and from the post-conciliar period. What is said
of the rapport between the ordained priesthood and the
common priesthood of the faithful is more expressive than what
the Founder, with great pastoral intuition, has termed “Pauline
priesthood” and “almost priesthood”.
However, we cannot steer away from the original intention of the
Founder: the Pauline apostolate is a pastoral activity that
speaks explicitly about the whole Christ to the whole man and talks
about the whole human reality from the Christian point of view.
Neither the company structure nor the big responsibilities given to
the laypeople can eclipse this priestly dimension of the
apostolate. The laws of the market and the professional competence
of our collaborators must be transformed by the lucidity of the
Paulines into pastoral sensitivities and methods so that they
may “make themselves all for all”. For this reason, it is the
competence of Paulines, in an inalienable way, to say the last word
on the choice of contents and on the strategies of diffusion. To
abdicate means to concur with a true crisis of identity of our
charism.
3.5. On 26 November 1950, at the General Congress of the States of
Perfection, Fr. Alberione repeats: “The priest preaches to a small
scanty flock, in almost empty churches in many regions… They leave
the temples to us, when they leave them to us! and they take hold of
the souls” and, making his own an authoritative thought, forcefully
points out: “we see as urgent a radical revolution of mentality
and method” in the world of pastoral (San Paolo,
November 1950).
We
extract the same pastoral necessity from what John Paul II writes in
his encyclical Redemptoris mission (07.12.1990): “My
predecessor Paul VI said that ‘the break between the Gospel and
culture is without doubt the drama of our time’, and the field of
modern communications confirms fully this judgment” (n.37c). From
the conciliar decree Inter mirifica to the apostolic letter
Il rapido sviluppo (24.01.2005) the many issuances of the
Church about communication for evangelization is an irrefutable
stimulus for the actuality and development of the Pauline
charism, understood as a true priesthood capable of “giving God to
men and men to God”.
Starting from the complex and ever developing phenomenon of modern
communication and assimilating the precious indications of the
Magisterium regarding communication, we Paulines must deepen and
relaunch the Pauline charism. Our Founder has had the great
merit of being among those who have made the Church aware of
evangelization through the press and other means. Now it is the
Church that encourages the Pauline charism to stay at the frontier
and be the pioneer in the ecclesial community.
It
is a misleading equivocation to pretend relaunching the
Pauline charism by minimizing or abandoning the apostolate of
communications in order to replace it with other initiatives like
the desire to substitute editorial work and diffusion by assuming
parish ministry. That is a radical change that we must be on guard
against with care and determination. The Pauline apostolate is
only one: evangelization in the culture of communication.
Vocation to diocesan priesthood is a gift of God, but a gift of God
of equal dignity also is the Pauline priesthood. It is well to
choose between the two, without fomenting doubts and crises that
concern personal, not Congregational problems.
For
us Paulines who fully and with thrust live the pastoral character of
the Pauline charism, the invitation of our Father Saint Paul to
“strain forward” (Phil 3,13) holds value.
In
the established seats and through adequate instruments we must have
the courage to think about the Pauline priesthood even in view of
evangelizing the culture of communication, taking up web and
multimedia communication. As Saint Paul was invited to preach Christ
to the pagans, the Paulines of today are sent to preach the same
Christ to the complex of communication. As Saint Paul in his vision
allows himself to be solicited to predication by a Macedonian (Acts
16,9), so the Paulines allow themselves to be solicited to the
boldness of evangelization by modern communication.
Let
us ask Blessed James Alberione for the whole Congregation and for
the whole Pauline family to be able to keep and relaunch his
pastoral intuition: the entirety of the Pauline charism is imbued
with the Pauline priesthood because every form of
communication can lead to faith, prayer and witness. | 
