Boys Scout: Sharing the joys of Priesthood

On Saturday I was invited to the Boys Scout people to answer questions on Priesthood and Religious Life. These are the questions that they asked me and I would like to share with you my answers.

1. 1. What does it mean to be vowed?

A vow is a solemn promise underpinning a commitment to God or to another person.

Legally: The vows as presently and popularly understood set the boundaries for personal, communal, and moral behavior within which the person is expected to live and whose transgression incurs censures of various type, the ultimate one being expulsion from the order or congregation.

2. 2. What does it mean to be promised?

A promise is so general a word that it is used in interpersonal relationships. We promise that we will be faithful to someone in a married relationship; we promise to not to drink or smoke; we promise to buy something for our sons and daughters etc. In religious sense, we make our promise to God on certain focus that we are concerned about; we make our promise to the other person being fully aware of the real presence of God before, during and after the promise.

3. 3. What does it mean to be committed?

Commitment is the actual immersing of ourselves in the promise or vows that we professed. My commitment to my vow and promise is shown in the way I live out those vows and promises.

4. 4. How does your commitment level benefit you?

Vows that I professed are very high moral standards that i set before me. It is with constant efforts and interest that I experience my commitment. In that sense, the commitment level helps me to be a better person with good moral stand and eagerness to serve others.

5. 5. How does your commitment level benefit the secular community?

Secular community we mean here is all those who don’t see me as a priest. This necessarily brings in all my human qualities such as my ability to show care and concern, to relate and dialogue, unite and collaborate, organize and educate. This brings out my other God-given potentials to put in use for the benefit of the society and be able to transcend my horizon and to reach out. A fair amount of commitment is expected in all forms of service.

6. 6. How does your commitment level help benefit the faith community?

When it comes to faith community I am projected there as a leader. My commitment to my vows as a religious priest is indispensible and very valuable as I engage myself in God’s business and my efforts to lead others in the same path. Thus my commitment also has the nature of my responsibility: vows are never aimed at self-purification, rather are made for the service of the Kingdom of God.

7. 7. How does your commitment level help you fulfill your baptismal commitment?

By ‘Baptismal commitment’ we mean our yes and no: yes to the power of light and no to the power of darkness. It also incorporates our tendency to focus on the yes and maximizing our efforts on the YES, rather than focusing and stressing the importance of NO. My baptismal commitment is the strength and fountain through which I approach all other sacraments. My baptismal commitment is the foundation on which my religious commitment takes shape: to value and appreciate the power of light in my life and my life as a reflection of God’s light.

8. 8. What does your commitment entail in your lifestyle?

Constitution 32 summarizes all of what and who we really are: “Ours is a spirit of family and a spirit of brotherhood, formed by kindness and understanding, by compassion and mutual forgiveness, by gentleness, humility and simplicity, by hospitality and a sense of humor."

My commitment to religious life encourages me to live out these values as a Missionary of the Sacred Heart.

9. 9. How does your commitment witness God’s presence?

Vows as made for larger horizon and a vast number of people though the vows are made by a limited, humble, lacking individual. My commitment to my vows is shown in the way I think and relate to others trusting in God’s guidance. The intentions of the heart almost always unknown to others, but known fully God helps me to purify myself so that I am worthy to serve Him and the people. The above mentioned qualities are sure signs of a Missionary of the Sacred Heart that I fondly adhere to follow in my relationship with others. God is present in a place where 2 or 3 gathered in His name. I try to make that presence visible and as human as possible for a human society.

10. 10. What do you get out of your commitment?

· A An immense sense of happiness for sure.

· A great amount of humility that I am of a little service to a small number of people in a small way.

· A A renewed strength to serve.

· A A great circle of friends.

11. 11. Why did you make this level of commitment?

I practically grew up in the seminary. I have never known any of the demands and expectations of religious life until recently. I was so limited in many ways to understand and conceptualize the whole vocation. My rich religious background and priest friends helped me tremendously in my earlier decisions. When I made this decision all I had in mind was to live a pure and dedicated life, serving God and others in my own little ways. I value priesthood a great platform to meet and serve people.

12. 12. Did you feel called by God to make this commitment? How can you tell?

I was far from being perfect in all those years of my seminary training. The first few years were filled with innocence and purity and the rest was all trial and error. I was fortunate to have good hearted people around me to guide me and support me. The number of people who enjoyed my company, the depth with which I was able to motivate young people in my ministry as a seminarian and the priorities that I chose before my needs and comforts are all come in handy when answering this question. It’s always a great feeling someone who lived with me in my ups and down answers this!

13. 1 3. Does your commitment have any benefits?

Benefits are rewards here! The benefits are many. From young to old if I am able to contagiously produce a smile, my rewards have no boundaries. A hug from an old grandma, a strong handshake from a strict businessman, a smiling nod from the crowd of my homily, tears swelling when sharing family problems and a look that assures me that ‘you are a good guy, thank you for listening’, a little infants fingers at baptism, a little girl’s hug at Wegman’s, emails and letters of encouragements after a bad thought in homily, breakfasts and dinner outs with friends oh boy!

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Prepare yourselves for the Messiah! PART TWO

Dear Friends!

As we continue our reflection on reconciliation, let us focus on the Seven Sins. We continue to read the notes from LHJ (Life Healing Journey).

CAPITAL SINS

PRIDE: is a refusal to accept my human condition and its limitations. Trying to accept God’s authority is the excess of Pride. Being less than human, refusing to accept personal value and being responsible about the care of self is the neglect of pride. ADORATION is the virtue that puts my relationship with God in the right order; I am a child of God.

RESENTMENT: (anger) is a destructive blaming of others and a desire for revenge. Apathy, a form of revenge, is getting even by not caring any more. LOVE is the antidote to resentment. Resentment is self-seeking; love is other-centered, looks for the good of others.

JEALOUSY: (covetousness) is resenting others for having what we do not have or being what we are not. This involves avarice, greed, bitterness and especially selfishness. GRATITUDE is the antidote. When we are grateful, we can’t be jealous.

INTOLERANCE: (envy) is resenting others for not being like us and not thinking or acting the way we do. This includes prejudice and fanaticism. UNION is the virtue that helps us see people, situations and events through the compassionate eyes of Jesus.

LUST: is a destructive way to avoid monotony, boredom, loneliness and real intimacy. One extreme is to use people sexually for self-gratification. This leads to manipulation and violence. Another extreme is to deny our sexuality and refuse to become warm, caring and responsive to others. SACRIFICE is a form of love that makes us willing to suffer for another. Jesus loved this way.

GLUTTONY: is a need and demand for immediate gratification. It is impatience. We substitute our lack of love with the abuse of food, drink and even gossip. PETITION as a virtue is a willingness to wait for God to answer our prayers. Petition demands patience and helps us accept the things we cannot change.

SLOTH: is a refusal to cherish personal goals, ideals and values. It is laziness in the service of others. Religious sloth is indifference about our relationship with God. COMPASSION is the virtue that allows the pain of others to touch us and move us to respond. Compassion expresses care for others and hunger for God.

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Prepare yourselves for the Messiah! PART ONE

Dear Friends!
I would like to present to you the notes used in LHJ (Life Healing Journey) - a retreat package prepared and administred by the Missionaries of the Sacred Heart (MSC), United States Province, as part of our preparation for the coming of the Messiah. These are not my notes and i did not write it. I would like to split the notes into two for better understanding.

Sin limits capacity to love and be loved

“I don’t go to confession any more”, is a frequent comment. There isn’t much guilt or regret attached to the statement. It’s a fact. However, we are missing a healing opportunity. In order to receive the full benefit of the healing aspect of this sacrament, we must expand our view of sin and how it impacts us. This sacrament is an experience of healing. It does more than forgive sin; it heals the effects of all sin on us and strengthens us with virtue.

Sin is not to be identified by feeling of guilt. Guilt is not a feeling; it is the acceptance of our responsibility for the evil effects of our actions. At the same time, personal moral sin is more than a behavior. Little children are taught what is right and wrong by learning the Ten Commandments. As adults we must look deeper. Jesus told us that a person’s heart is the real issue. We must look at why we are doing what we are doing. Conversion is not behavior modification; it is a CHAGE OF HEART. “Repent and believe in the Gospel.” (Mk 1:15)

The Church’s traditional teaching on the Capital Sins will help us discover the root causes of our sins. They are Pride, Resentment, Jealousy, Intolerance, Lust, Gluttony, and Sloth. Removing these Capital Sins is not enough; they must be replaced by God’s gift of virtue. These virtues are Adoration, Love, Gratitude, Union, Sacrifice, Petition and Compassion.

Before looking at the individual capital sins and the corresponding virtues, we first confront the forces of sin that are constantly affecting us. Original sin caused our basic disharmony. The result of original sin is an inherited inclination, tendency, attraction to destructiveness. All of us struggle with the conflict between good and evil. St. Paul said, “The things I want to do are the things I don’t do; the things I don’t want to do, I do.”

We are influenced by the sinful dimensions of society; we choose sin in the midst of a society where sin is prevalent. The sinful and selfish dimension of society enter our lives in ordinary ways. In the marketplace of society, values are advertised and sold. When these values are not in harmony with gospel values, we feel helpless to change can influence our way of thinking and acting. We are being challenged by the Church to rethink our values about Justice, Peace, Economics and the poor.

The hurts inflicted on us by others can effect the forces of sin us. When we feel rejected, we are tempted to punish. Personal sin is self destructive even when not willful. Even our unrecognized selfishness will limit our capacity to love. Worst of all, when we refuse to accept God’s authority and choose for ourselves what is right and wrong, we have chosen a life of slavery, blinded by the illusion of self-sufficiency.

Sin is anything that breaks or weakens our relationship to God, self and others. It limits our capacity to love and be loved. It limits our freedom. Reconciliation is the healing sacrament that changes and heals our heart, where the cause of sin resides. The Church’s traditional teaching on the capital sin help us discover the root causes of our sins. But removing these capital sins is not enough; the must be replaced by God’s gift of virtue. Virtue frees us to love and be loved.

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Local Superiors meet on the 23rd of April

The following is the talk on Leardership delivered by the Union Superior:

Leadership is a relational process of people together attempting to accomplish change or make a difference to benefit the common good.
As leaders we enter into a relationship with another person to influence their behaviors, values and attitudes. A call to be a leader is a greater task, and it is the relationship of people involved in the process of achieving a goal. For us as Missionaries of the Sacred Heart the task of the good leader is to prepare the members in such a manner that they will stand out as the models of the Charism and Spirituality of the Congregation.
We have to be proactive in our leadership. He is a conscious, deliberate and active person who is taking charge, looking ahead and anticipating the ‘desired future’. Responsibility and initiative is the major function of a leader. At the same time he is also seeking God with his universal human quest. God seeker leader is to stand like beacons in the night. A good leader must be a person, who is deeply in communication with the Lord imbued with the spirituality of the congregation and convinced about his vocation. Although it is a hard task and a challenging one, we believe this way of functioning promotes life and enthusiasm in all the members of the union.
The function of the superior consists primarily in guiding and directing the members of the community and in ensuring suitable living conditions and spiritual climate which are designed to sustain and stimulate the evangelical life and apostolic mission of the community. He will not accept any commitment which would be detrimental to this primary function (CS 133)
One who takes the place of a superior during his absence is to follow the policies and decision of that superior. (Statutes 36)
Professed members who have completed their formation are allowed one month holiday each year to visit their immediate family. (Statutes 131)
On the first day of the each month, priests are to give an account of their masses to their local superior. (Statutes 124)
Filing system shall be maintained in all our houses and institutions. All documents properly filed, copies of which shall be sent to the Union archives, should be handed over to the new superior when he takes charge. If this has not happened, immediate steps should be taken by the new superior to have the documents in order within six months of his taking charge.
Each community will have a bursar, if possible distinct from the superior. The bursar will have the responsibility of administering, under the authority of the superior, the temporal goods of the community. (CS 136)
A journal has to be written daily and closed at the end of every month. Ledger has to be written daily and closed quarterly. Date, Voucher No, details of payments/receipts, Ledger Folio No, should be written properly.
Charity has to be written in journal on weekly basis, voucher has to be prepared and the breakups have to be written on the backside of the voucher for the small amounts i.e., upto Rs. 100 and for the higher amounts (above Rs 100), the voucher should be signed by the recipient.
Receipts have to be given for all the incomes.
We should associate a wider circle of the laity as associates in our apostolic activities sharing with them our vision and encourage them to act not merely as employees but as co-workers to take over some of the activities within their proper competence.
Under the leadership of Union Bursar there should be a fund-raising. A fund shall be pooled for the Union from the benefactors, houses and members.
The Union shall see to bring all the finally professed members within a health insurance scheme.
A community day may be observed in every local community with presentation of reports and sharing of ideas about the activities of the various departments including a careful examination of the financial position in relation to the budget allocations. A written report has to be submitted to Union Council (August 30, November 29, March 15).

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Common Vision for Formation in MSC

This is the letter Fr.Arci wrote regarding a common vision for formation in the Chevalier Family. It is so fitting for all those who are in our Union since most of us are in the formation. Chevalier Bhavan, Hridhaya Bhavan, Chevalier Novitiate and Hridhayalaya are formation houses in India. Apart from that we have a very few ministries outside such as two remote village parishes (Gangapuram and Kombayanpatti in Tamil Nadu) and a city parish (OLSH, Bangalore) and a school in Dindigul which is still blooming. Formation is still our first priority. We pray for the Formators: Fr. John Peter (Superior of Chevalier Bhavan), Fr. Joseph Christy (Superior of Hridhaya Bhavan), Fr. Tony Bolt (Superior and Novice Master of Chevalier Novitiate) and Fr. Sagayraj (Superior of Hridhayalaya and also their assistances.

Rome, January 7th, 2008
Dear Father/Brother,

As you know we as members of the Chevalier Family enjoy a common vision and charism which is lived out in a Spirituality of the Heart. In order to live and promote a Spirituality of the Heart which is shared by the religious and lay members of the Chevalier Family, we need an effective formative process. Because we consider updating formation in the light of the Spirituality of the Heart as central to the realization of our mission as members of Fr. Chevalier’s Family, we have decided, at our Tri-Generalate Meeting, to ask the Cor Novum Team at Issoudun to assist Provinces to work in the formation and development of local and regional teams around the world in the Chevalier Family. These teams will attempt to do locally and regionally what Cor Novum is doing at Issoudun.

Because of the above development, the purpose of this letter is to inform you that at the level of the Tri-Generalate a process is being started whereby it is hoped that some consensus might be able to develop around a common vision of formation in the Chevalier Family. If you have any ideas or suggestions regarding what you consider to be essential elements towards the formulation of a common vision of formation in the Chevalier Family, please send them to Cor Novum by 1st April 2008. At a later stage there will be a broader discussion involving all those who have responsibility in the area of formation. We would like to emphasize that formation in this context embraces the whole life span from initial formation to the later stage of on-going formation in the wisdom years. We also invite you, whenever possible, to enter into dialogue with other congregations of the Chevalier Family concerning formation in the light of the Spirituality of the Heart.

In the Heart of Jesus,


Narciso V. Abellana, MSC


For Mark McDonald, MSC, Superior-General
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European MSCs Meet, Release a Document on Our Lady

VALLADOLID, Spain – Fifteen members of three Provinces of the Missionaries of the Sacred Heart in Europe (France, Spain and Italy) and one Spanish MSC sister came together to discuss the Spirituality of Our Lady of Sacred Heart on 21 November 2007 in Valladolid, Spain. The main purpose of the conference is to reflect and explore the important roles of Mary, model, witness, disciple and missionary in line with the mind of Fr. Chevalier and relevant Church documents on Mary. The conference participants released a document to open up reflection and dialogue on Our Lady of the Sacred Heart.

The full text is as follows:

Our Lady of the Sacred Heart - Valladolid Document

1. At the initiative of the three Latin Provinces of Europe (Spain, France/Switzerland and Italy) 13 Missionaries of the Sacred Heart1 met for three days in Valladolid to reflect together on Our Lady of the Sacred Heart. One Spanish MSC sister was also with the group2.

2. An ambiance of joy and mutual trust facilitated fraternal and fruitful work among the members. Each was able to share, in simplicity and in an atmosphere of attentive listening, on the place and role of Mary in his or her life.

3. At the end of our meeting this communication is not presented as a final word. Rather it is offered as a fraternal sharing with all the members of the Chevalier Family which might open up a reflection and dialogue on Our Lady of the Sacred Heart. It is the beginning of a journey that we would wish to make together, to better honour her (Mary) who was at the origin of the works of Fr Chevalier.

4. To speak of Our Lady of the Sacred Heart today obliges of us a double fidelity: a fidelity to the wish of Fr Chevalier in calling Mary “Our Lady of the Sacred Heart”, and a fidelity to that which the Church proposes regarding Mary throughout the text of Lumen Gentium VIII and in the documents Marialis Cultus and Redemptoris Mater. We also considered the ecumenical document of the Dombes Group on Mary. We cannot ignore these documents which require us to examine our way of speaking of Mary.

5. Fidelity to Fr Jules Chevalier: for him Our Lady of the Sacred Heart is “the natural compliment to devotion to the Sacred Heart”. Mary is the one who will help us live a spirituality of the Heart. Her example, such as it is presented in the New Testament, invites us, according to the intuition of Fr Chevalier, to “take on the sentiments of the Heart of Christ” and make them our own, as she did. Our Lady of the Sacred Heart leads us to the source of salvation.

6. Fidelity to the Church: the text of Lumen Gentium is clear. It speaks of entering into the mystery of Christ and the Church through the assistance of Mary. Is she not the Mother of Jesus and the Mother of humanity who receives us as sons and daughters and as brothers and sisters of Jesus? What Paul VI, at the close of the Council, translated by the new term as “Mother of the Church”. We understand the encyclical Redemptoris Mater as a good “explanation” of the spirituality of Our Lady of the Sacred Heart.

7. Listening to our spiritual tradition in the heart of the Chevalier Family, and thanks to the reception of the teaching of the Church, we are led to make more precise the terms “devotion” and “spirituality” as applied to Mary. We believe that the concept of “devotion” to the Sacred Heart as employed by Fr Chevalier is better understood today by the use of the term “Spirituality of the Heart”.

8. Devotions are pious practices which can be transitional and sometimes ambiguous. They can stifle the Spirit. In its noble sense, a devotion expresses a personal link or connection to a saint, a place etc.. To express a spirituality external rites and practices (devotions) are necessary. The words “spirituality” and “devotion(s)” are therefore true companions.

9. In order to live we need to breathe. Spirituality is a way of living according to a particular spirit, which, for the Christian, is that of the Gospel. Spirituality of the Heart is a way inspired by this Spirit. For us, members of the Chevalier Family, this intuition is based on Love. A love which goes to the limits of love! The place of revelation of this love is the open heart of Christ. Our Lady, standing at the foot of the cross, invites us to contemplate this love as she does.

10. The Spirit of Christ comes to enliven all forms of devotion. Devotion(s) and Spirituality lead us to a relationship of faith. With Our Lady of the Sacred Heart we enter into a Covenant relationship with the Father, into a relationship of salvation with the Son, and into a relationship with the Spirit who pushes us to act according to the example of Our Lady of the Sacred Heart who allowed herself to be led by the Spirit. This Marian spirituality allows a dynamic of engagement (of begetting or bringing forth life) to germinate in us so that the new world which flows from the Heart of Christ may come.

11. Thus the Spirituality of Our Lady of the Sacred Heart is lived according to three accents: (1) contemplating with Our Lady of the Sacred Heart Christ in his relationship with the Father [Covenant]; (2) welcoming, with Our Lady of the Sacred Heart, the life which flows from the open heart of Christ [Easter] so that we ourselves might also live with his life; (3) with Our Lady of the Sacred Heart, in the Holy Spirit, we engage ourselves in the building of a new world [Pentecost] as members of the Church. Following Our Lady of the Sacred Heart we are both “participants” and “witnesses” of the love of God as we are reminded in the opening prayer of the Mass of Our Lady of the Sacred Heart.

12. On this spiritual journey Mary is understood as Mother, as Disciple, as Missionary. According to Redemptoris Mater, we are invited to take as our model “Mary’s pilgrimage of faith” (RM 17). This is how we understand the spirituality of Our Lady of the Sacred Heart which introduces us to a relational life. Fr Chevalier wanted this relationship of Mother and Son to be represented in the iconography of Our Lady. This maternal and filial link extends to us since we are drawn into this relationship. At the heart of this relationship: Our Lady; a presence which promotes and which engenders life.

13. Difficulties of language – even for languages with Latin roots (French, Spanish, Italian) – have prevented us from going as deeply as we would have liked. The list which follows is an invitation to go further in reflection on the many themes linked to the spirituality of Our Lady of the Sacred Heart (the list is not exhaustive):

14. Hope. We know well the invocation: “Our Lady of the Sacred Heart, hope of the hopeless”. This expression is harder to use since LG VIII. Only Christ is the hope of humanity (the teaching of St Paul is clear on this subject). Mary is a “sign of certain hope” (LG 68). It seems important to us to express this concept in a dynamic and positive vision. From this point of view we readily take up the conclusion of the paper of Sr Merle Salazar3 at the Chevalier Congress (Issoudun, October 2007): “Our Lady of the Sacred Heart brings hope to those who live in situations which are apparently hopeless”. Further, the first reading of the Mass of Our Lady of the Sacred Heart invites us to take account of the maternal images of the prophet Isaiah as he preaches hope.

15. The treasurer of the Sacred Heart of Jesus. The ineffable power of Mary over the heart of Jesus. Even if these terms appear ambiguous to us today we cannot ignore them since they form part of the intuition and expression of Fr Chevalier as he speaks of Our Lady of the Sacred Heart. We need to look for a new language to speak of the mediation of Mary, paying attention to Conciliar teaching. John Paul II, in Redemptoris Mater, speaks of “mediation in Christ” (RM 38). We also need to deepen, by means of human, theological and biblical sciences, the notion of “relation” within the trilogy: Christ – Mary – Us.

16. The title, Our Lady of the Sacred Heart, has an amazing capacity for inculturation and comprehension across all cultures. The fact that Mary is always seen as linked to Christ and never alone, takes us back to the heart of the mystery of the incarnation. It is undoubtedly the reason why the term “Our Lady of the Sacred Heart” is adopted by so may peoples with astonishing ease. The three representations of Our Lady of the Sacred Heart (the one in the Chapel of Issoudun, the one from Rome and the Calvary in the Issoudun Basilica) retain all their merit.

17. At the heart of the Chevalier Family our women religious and the female laity, through their feminine sensitivity, can help us to understand better the title of Our Lady of the Sacred Heart.

18. We have a pastoral responsibility which demands of us a pedagogical effort to renew our way of speaking when we present Our Lady of the Sacred Heart. Respect for popular piety calls for us to educate the sensitivity and the mentality of people regarding a true Marian piety, as Marialis Cultus reminds us.

19. This pastoral requirement invites us to reflect on our different means of communication and on the way we speak of Our Lady of the Sacred Heart. We have mentioned the Annales, our sanctuaries, hymns, novenas, statues, iconography. For example, certain terms used in the novena of Fr. Jouet present real difficulties for a post-Conciliar understanding of the place and role of Mary in the mystery of Christ and the Church. That calls, on our part, for a creative fidelity which, without disowning the intuition of Fr. Chevalier, allows us to translate, in today’s context, what is essential in a spirituality of Our Lady of the Sacred Heart.

20. Regarding the fidelity of Fr. Chevalier to the teaching of the Church, we can cay without doubt, that he took very seriously the Magisterial texts which we have re-read during our meeting. It is up to us also to follow this approach so that our way of speaking of Our Lady of the Sacred Heart might be truly renewed. As in any other area, we cannot be content with merely repeating formulas which originate in a cultural context different from our own. We are confident that this work can be undertaken in the heart of the Chevalier Family and that each member will draw from it the maximum benefit. We will be honouring, of course, Our Lady of the Sacred Heart, and remaining faithful to the intuition of Fr Chevalier.

21. According to the traditional expression which asks that the “rule of prayer” be also the “rule of faith” we must be attentive that our expressions in prayer help us in a better understanding of Our Lady of the Sacred Heart. Following the Council, the efforts of our elders in the updating of the Mass of Our Lady of the Sacred Heart and of the Memorare found expression on the new Mass of Our Lady of the Sacred Heart and in the prayer, “Remember, Our Lady of the Sacred Heart…”

22. We fraternally offer this document to all members of the Chevalier Family as an invitation to deepen the place and role of Our Lady of the Sacred Heart in our lives today. All the effort that we have already made concerning devotion to and Spirituality of the Heart similarly needs to be undertaken with regard to Our Lady of the Sacred Heart.

23. We are convinced that Our Lady of the Sacred Heart will assist us on this journey of understanding our faith. She said at Cana to “do all that he tells you” and at the cross we receive her as our mother who by her posture – standing – invites us to live like her in the love of her Son so that his Kingdom may come.

24. At the end of these three days of work on Our Lady of the Sacred Heart, we would like the General Administration to prepare, if possible for the next General Chapter, some complementary numbers in our Constitutions, deepening the spirituality of Our Lady of the Sacred Heart.

Valladolid, 21st November 2007On the Feast of the Presentation of the Blessed Virgin Mary

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