Tuesday, March 19, 2013

Sequila Christii submission for Opus in Fides

           
Mr. Mark Baird



 


Patron: Fr James Norris.

Fr. James Norris-
Mitigated St Ignatius rule-formation diary.

An apostolic ministry

13,568 WORDS


Mr Mark & Mrs Annette Baird
Wednesday, April 10, 2013


The submission is for the development of an apostolic society that assists catechists come closer to God by study, prayer and works using the Fr. Jim Norris formation diaries.
























Contents














Contact email: for information and comments thank you- admojoremdeigloriam@yahoo.co.nz



Grace and peace be with you - in Christ Jesus.



We are hoping you will be able to help us with discernment and prayer regarding our submission.

It is with friendship that we ask for your help in a matter that is very important to us and because we believe in the truth of the Creed and with the Tradition of Holy Mother Church our faith allows us to ask for such a great favour; can you please pray for us?  A religious [1]‘event’ has occurred that led us to a reflection on the need for a specific apostolic ministry. It is the Fr. James Norris mitigated –St Ignatius rule- diary-‘Opus in fides’ that caused an [2]‘event’  which occurred 8 years ago and I have reflected on its meaning and how this gift could best bear fruit for the Holy Catholic Church.

The Fr. James Norris diary is based on the true doctrine of the Catholic Church that was taught at the Columban Seminary. He wrote the diary in 1941 when he went to the Seminary in Essedon, Australia for the Columban’s and after Ordination he then did missionary work in Japan until retirement, returning to Rotorua in 2004. We believe this ‘event’ – and the tradition of ‘handing on’ of his diary is something that requires the use of our talents to benefit people who are looking for an understanding of reflective spiritual exercises.

Aggiornamento", the Pope explained, "does not mean breaking with tradition; rather, it is an expression of that tradition's ongoing vitality. It does not mean reducing the faith, debasing it to the fashion of the times . . . Quite the contrary, just as the Council Fathers did, we must mould the 'today' in which we live to the measure of Christianity. We must bring the 'today' of our times into line with the 'today' of God” [3]‘New methods and new forms of expression are needed to convey to the people of today the perennial truth of Jesus Christ, forever new and the source of all newness.’ However the same doctrine must continue to be taught correctly without error and the Opus of Fr Norris is mitigated from the St Ignatius exercises.

The praxis of the work needs a lot of discernment on best to safe guard the deposit of faith while propagating the Fr Norris’s diary.[4] ‘The first paragraph of Dues Caritas Est announces that being a Christian is not the result of an ethical choice or a lofty ideal but the encounter with an event, a person, who gives life a new horizon and a decisive direction. This event is guided by the Holy Spirit and fostered by the Sacraments and the teaching of the Magisterium. Christianity is not an intellectual system, a collection of dogmas or a moralism. Christianity is a love story it is an event.’

God's Will and the mystery of Jesus’ salvific mission are hidden and we are called to follow Christ in; poverty, chastity and obedience within the Body of Christ, His Holy Church. It is easiest to begin with the Catechism of the Catholic Church, which enunciates the principle within the context of man's social nature. [5] “We have a tendency to exaggerate our failings, difficulties, circumstances and exaggerate our own importance however we look at God and see our nothingness finding rest and peace in Him, looking simply to God as our loving Father and do His Will peacefully and lovingly. Scruples are a cautionary temptation and at present leads us away from true devotion however we are conscious of the determent this may cause in profit of faith.[6]‘The absolute claim of Jesus Christ means that the types of the Old Testament are to be interpreted in reference to Him, not to the minister who is the temporary incumbent of an office. It means that salvation is meditated by Christ, not man. It means that salvation of Christ can be mediated by ministers who are themselves not holy, because it comes not from them but from Him. The primacy of Christology means, therefore, an objectification of the Church’s prerogative of holiness, which is not dependent on the subjective worthiness of her ministers.’ That relativizes the status of the holder of a spiritual office; it clarifies the subsidiarity position vis-a vis the absolute primacy of Christ: it also relieves a burden because like all the faithful can rely on the saving advocacy of the Lord, even though it is a duty to represent the shepherd Jesus Christ. This insight should warn us about over exaggerated claims to holiness.’    

Our mission is to use the work ‘Opus in Fides’ Fr Norris diary as a catechesis. [7]‘In what does man’s wretchedness actually consist? Above all, in his insecurity; in the uncertainties with which he is burdened; in the limitations that oppress him; the lack of freedom that binds him; in the pain that makes life hateful to him.’ “We can say, then, that the root of man’s wretchedness is loneliness, is the absence of love.”  [8]‘No one can escape from the fundamental questions: What must I do? How do I distinguish good from evil? The answer is only possible thanks to the splendour of the truth which shines forth deep within the human spirit, as the Psalmist bears witness: "There are many who say: 'O that we might see some good! Let the light of your face shine on us, O Lord”. (Ps 4:6).

The desire to do good is the motivation to use the ‘diary’ which has been written by Fr. Norris for this particular use, being over 274 pages long it covers his reflections on the St Ignatius exercises he did, it is not a personal diary on his experiences or opinions. [9]The splendor of being an image of God no longer shines over man. To this are added the great global problems: inequality in the distribution of the goods of the earth, growing poverty, impoverishment and exhaustion of the earth and its resources, hunger, sickness and the clash of cultures. All this shows that the growth of our possibilities has not been matched by a comparable development of our moral energy.

The ‘ministry’ is still in formation as we discern the correct way to use our talents and we need to develop this ministry within the walls of the Church so we do not cause a schism. We are a religious institution and are not really concerned with the ego or how we are perceived by others, God’s will is the primary concern. [10]In Pope Leo XIII's time such a concept of the Church's right and duty was far from being commonly admitted. Indeed, a two-fold approach prevailed: one directed to this world and this life, to which faith ought to remain extraneous; the other directed towards a purely other-worldly salvation, which neither enlightens nor directs existence on earth. The Pope's approach in publishing Rerum novarum gave the Church "citizenship status" as it were, amid the changing realities of public life, and this standing would be more fully confirmed later on. In effect, to teach and to spread her social doctrine pertains to the Church's evangelizing mission and is an essential part of the Christian message, since this doctrine points out the direct consequences of that message in the life of society and situates daily work and struggles for justice in the context of bearing witness to Christ the Saviour. This doctrine is likewise a source of unity and peace in dealing with the conflicts which inevitably arise in social and economic life. Thus it is possible to meet these new situations without degrading the human person's transcendent dignity, either in oneself or in one's adversaries, and to direct those situations towards just solutions.

Within the ‘Opus’ of the Fr Norris diary exists a ‘rule’ of prayer and formation. An ‘OFFICE’ is a place of prayer not just for administration but to develop the ‘rule’ the Opus of  the Fr. Norris diary is a religious work it has prayers as the most important part of formation. [11]‘Base’ communities are not a new concept in times when simply faith was considered the answer to the Church’s formation theology. ‘The ease with which the word ‘base’ has, in the meantime insinuated itself into the vocabulary of high Church officials is one of the oddities in the development of the Church in recent years. The word implies a system of values that is far from self-evident. The structuring in terms of ‘base’ is intended to give the oppressed an opportunity to speak for themselves and so finally to convert the heretofore false structure of society into a new sound one.’ [12]‘In our context, that means that we would no longer expect to solve a question such as that of inter confessional communion by a clarification of the theoretical and theological problems that will then be accepted by whatever institutions are currently ‘at the top’. Facts or so it is thought must come first and they are not to be found at the top but only at the ‘base’, whose character as ‘base’ rests precisely on the fact that it is the sole source from which new facts can be generated.’  [13]As a ‘base’, the credo creates its own ecumenism. The paradox of the situation lies in the fact that precisely this ecumenism of a unity experienced in terms of the creed is sceptical with regard to institutions – is in certain respects, even further removed from them than a base ecumenism with its predilection for action. Apart from occasional pronouncement it continues to be, far the most part silent, and consequently ineffective, if not actually useless. It is here, I think that both the problem and the hope of the situations appear most clearly. The unity of the centre of the credo, which reveals its binding force in the confrontation of the present. Those who discover it must have the courage to relinquish their distrust of institutions and to take advantage of the forms and possibilities that they offer and develop. This ‘Office’ is of service as well as formation of religious prayer and reflection; we want to be in the Church to be a part of the Body of Christ, a somewhat different aspect to serving as a layperson because the formation is more concentrated nature requiring less secular distractions. [14]‘Institutions have the task of inspiring, of distinguishing, of purifying, of mediating. They must help those who hesitate to seize the positive that exists; they must remind the too hasty of their responsibility to the whole and thus serve the unity of all.’

[15]‘On the threshold of the modern age, the Imitation of Christ voices a dramatic protest against the disintegration of faith into a theology that had become empty learning and the determined option for a Christianity of the unlearned; “Let it be our highest study to become absorbed in meditation on the life of Jesus Christ.” “Even if you knew by heart the whole Bible and sayings of all the philosophers what would it profit you without the love of God and His Grace”?  [16]‘It is of primary importance, precisely in our situation, that there be concrete communities that can and do provide an environment in which the individual can experience the communio ecclesiae as a real communio. The collapse of natural social groupings that formerly served this purpose and the resultant anonymity of a technical civilization makes it all the more important that there be such visible embodiments of the faith. The fraternities and clubs of an earlier generation served much the same purpose but the benefits that occurred at that time have lost their appeal for ‘modern’ man and must be replaced or augmented by the formation of communities that can be ‘home’ to the seeking individual of today’. Truth and Freedom exist in the evangelical counsels and when an event takes place in life, free will gives us the choice to [17]‘launch into the deep’ and as the fruits of Vatican II start to take effect.

[18]‘There is a growing exchange of ideas, but the very words by which key concepts are expressed take on quite different meanings in diverse ideological systems. Finally, man painstakingly searches for a better world, without a corresponding spiritual advancement. Influenced by such a variety of complexities, many of our contemporaries are kept from accurately identifying permanent values and adjusting them properly to fresh discoveries. As a result, buffeted between hope and anxiety and pressing one another with questions about the present course of events, they are burdened down with uneasiness. This same course of events leads men to look for answers; indeed, it forces them to do so.’ “The Lord is near unto them that are of a broken heart; and saves such as be of a contrite spirit”. Ps 34:18

The whole philosophy of the Catholic doctrine sets the secular belief of; success, ability, expertize and qualifications up-side down. A child is greater than anyone; a traitor is an Apostle, the poor become rich, the sick are healed in a different way, the weak are made strong. We are recognized as a new and unknown entity and rightly so, therefore we ask the in this ‘Year of Faith’ we remember the primacy of grace and the need to develop formation groups to foster greater acts of faith. [19]‘Christine doctrine arose initially in the context of the catechumenate; only from there can it be renewed. For this reason the development of a contemporary form of catechumenate is one of the pressing tasks confronting the Church and theology today.’ Abiding with [20]Canon Law we have no desire to establish any ministry without the proper ecclesiastical authority. 1 At that time the disciples approached Jesus and said, "Who is the greatest in the kingdom of heaven?" He called a child over, placed it in their midst, and said, "Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever receives one child such as this in my name receives me. "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea. (Mt 18:1-6). [21]Life for them centered on the faith and they saw things in their proper proportion God first in all things. So should you understand life trying to cultivate a child-like trust and simplicity and a love of simple things- Become a child of Jesus and Mary and one who is entirely cast off from poisonous spirit of this material world.  
 [22]‘Just as there is bitter zeal that removes one from God and leads to hell, so there is a good zeal that removes one from vices and leads to God and eternal life. May we love one another with fraternal affection… fear God in love… Put absolutely nothing before Christ who will be able to lead all to eternal life’. It is zeal that keeps this desire to have the ‘opus’ of Fr. Norris diary used positively for the good of humanity.

[23]‘A confused ideology of freedom leads to dogmatism which is showing itself increasingly hostile to freedom. It is evident that the canon of the Enlightenment culture, less than definitive contains important cultures.’ It is not my will but the will of my Father that must be done, this is the way of Jesus our teacher who makes the ‘rule’ (way of living) by which we live and breathe. This primary rule does not exclude individual free will but encourages development of each person and the community. This includes people in the work of developing virtue by; discovering what gives life, what might it be, the ideal, and how to increase it. This really describes what is meant by ‘work’ and the Mass is missionary and it sends us into the world to go in peace and love to serve the Lord. Other positive signs of Eucharistic faith and love might also be mentioned. The ‘office’ is necessary to develop a religious formation institute. [24]‘Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament.
 2 Consider it pure joy, my brothers and sisters] whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything. 5 If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. 6 But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. 7 That person should not expect to receive anything from the Lord. 8 Such a person is double-minded and unstable in all they do.(James 2-8)

To be ‘in’ the Church has a different aspect the being in the secular world and even though it is not entirely possible to separate the two, in the beginning of formation it is necessary to have a place of retreat to use for contemplation for the study of the Fr. Norris opus. Once the formation reaches a certain level moving into the secular world does not eradicate temptation to sin but means the Kingdom of Heaven is more present on our journey. [25]‘As all the members of the human body, though they are many, form one body, so also are the faithful in Christ (cf: 1 Cor.12:12) Also in the building up of Christ’s body there is engaged a diversity of members and functions.’ [26]‘At all times and in every race, anyone who fears God and does what is right has been acceptable to Him.(cf. Acts 10:35) He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and him in holiness.’ ‘It is of primary importance precisely in our situation that there be concrete communities that can and do provide an environment in which the individual can experience the communio ecclesiae as a real communio. The collapse of the natural social groupings that formerly served this purpose and the resultant anonymity of a technical civilization makes it all the more important that there be such visible embodiments of the faith. The formation of such communities must be accomplished in conjunction with the Bishop and thus in conjunction with the universal Church, into which the community must be integrated and which it must not replace but only reveal. It must be Catholic, that is, the life that is from and for the whole must in principle on which it is constructed- that is true on all levels.’

Tradition is a fundamental Catholic principle and it is the history of the Church and the kingdom of God with Jesus Christ’s teaching is the pinnacle of our catechesis. [27]‘The lessons learnt through history give us the guidance to cope with the trouble and strife from daily living. ‘Despite the diversity of tradition, one fact is uniformly recognizable: although Jesus fought determinedly against the dogmatism of a casuistically tradition, he stood firmly rooted in the foundation of Old Testament faith, that is the foundation of the law and the prophets. Even apart from content, this seems to me to offer a most significant insight with regard to structure. Jesus did not present his message as something new, as the end of all that preceded it. He was and remained a Jew, that is, he linked his message to the tradition of believing Israel.’ The Fr. Norris opus is mitigated from the St Ignatius exercises making it a reflection catechesis taken page by page used in reference to the ‘exercises’ it is gives the catechist a study guide to their own reflection and that of both Fr. Norris and St Ignatius.    

[28]‘The Sadducees represent the one group the professed allegiance to the most ancient elements of tradition in order to leave themselves free to arrange the present as they pleased. Qumran exemplifies the other group by petrifying tradition at a particular moment in time, the circle of the past. Both groups are well represented in the modern world. Nothing of this kind is to be discovered in Jesus. Like Jesus himself, in other words, we must not see in that criticism a general or readily generalizable model of behavior. To conclude that one who wishes to belong to Jesus must be like Him, radically of tradition is to overlook the fundamental fact of His relationship to God and, because of it, to the traditional form of God’s word.’ [29]‘What we Christians must learn from Christ is therefore, neither revolution nor traditionalism but something quite different from the Fathers perspective of a concrete relationship to God.’ [30]‘Conversion to the faith is not, obviously, simply a turning to the shelter of a community but purposeful turning to the TRUTH that the community has received and that is it’s distinctive characteristic, that, in fact is why the community as a formal entity, seeks converts through the Catechumenate, which discloses the content and manner of Christian life,’ ‘Propagation of the Truth, can occur only through initiation into a way of life, truth does not “sell” itself for less. The attempt to develop a catechetical model and, in particular, a basic pre-catechetical model (on the analogy of the Jewish proselytizing sermon.’

Is the Fr. Norris opus a discussion model or a project on a blackboard? [31] ‘One cannot speak of ‘formulas’ but rather of models, on the analogy of the widely spread common style of catechesis in the early Church, which aimed, not at formulas but at conceptual context.’ ‘The classification of conceptual contexts in the area of faith, which is suggested here as a substitute for the vague concept of ‘short formulas of faith’ has in this connection, a firmly defined meaning; it claims to be, not a substitute for the symbolism, but a guide to the fundamental decision of faith that is inconvertibly expressed in the symbolism.’   [32]‘Truth is not a product. It is not a subject to the legalism of consumerism and the approach to it is not, therefore, to be determined according to the ground rules of consumer advertising.’ [33]‘Today an enormous amount of work is needed on the part of the Church. In particular the lay apostolate is needed, as the Second Vatican Council reminds us. It is absolutely essential to develop a sense of mission.’

This sense of mission is why we need to be residential, the training not a social group or support group but a catechetical institute.

It is for faith and ultimately, salvation that the Fr. Norris opus is developing an innovative way of catechumenal formation. Still using the correct doctrine deposited in faith by Jesus Christ through his ordained ministers. [34]‘Whenever man escapes from the daily confrontation with the saving and threating powers of the cosmos and apprehend themselves as a community that meets the pressing needs of existence together and builds a sheltering and protective form of existence that precludes through generations, there history as a form of salvation has it’s origin: the individual is no longer exposed alone to the abysses of his own existence but sees themselves as a member of our race, a nation, a culture that gives form and direction of our existence that guarantees safety, freedom, life- that is Salvation.’
[35]‘Only when this history begins to contradict the fundamental experiences of life, when instead of sheltering us, it begins to divide and rend. (Cf. Mt 9:16-17 restoring the relationship with God and community) When instead of offering a way, it increases almost beyond endurance the dilemma of existence. When historical consciousness is affected then the human individual, also undergoes a crisis: seeking to construct a new way.’ ‘In the crisis of Plato- in the crisis of Socrates, when the wretched condition to which the piety of the state had God put to death as one hostile to God- the negation is of a quitter kind; a turning to that eternal element in man that transcends history.

[36]The Enlightenment culture is essentially defined by the rights of freedom: it stems from freedom as a fundamental value that measures everything; the freedom of religious choice, including the religious neutrality of the state, freedom to express one’s own opinion, as long as it does not cast doubt specifically on this canon; the democratic ordering of the state, parliamentary control the free formation of parties, the independence of the judiciary and the safeguarding of the rights of man and the prohibition of discrimination.’
Our aim is to help the many people who are called into Holy Mother Church and sometimes they may feel intimidated and nervous about entering in the normal way. By being witnesses to the grace that exists in the Holy Sacraments, living in union with Jesus, by His suffering, we hope that the witnessing message is truly Gospel. [37]‘The disciples of Christ should everywhere on earth bear witness to Christ and give an answer to everyone who asks a reason for the hope of an eternal life which is theirs. (cf. 1 Pet 3:15) Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are none the less ordered one to another; each in its own proper way shares in one priesthood of Christ.’

There are no easy answers to solving any of our human faults and weakness and we are not qualified except in our small sufferings to offer help to anyone and by the many efficacious Graces in the Sacraments and with prayer and thanksgiving, living witness to a holy desire. Abnegation and active charity are a part of our ‘rule’ by this virtue we hope to find joy in our hearts. [38]‘In the preliminaries of the Baptismal rite, this (i.e. faith is the Lord’s gift) this is expressed above all in the exorcisms; the catechumenate does not consist solely of instruction and decision; the Lord himself is at work there. Only He can break the resistance of hostile forces, only He can inspire the decision to believe.’ The reason why this opus of Fr. Norris is necessary is not because it is contemporary but because it is at a level the common layman can understand - it is a bridge.

 [39]‘Have the Fathers of the Church a significance for contemporary theology or not? This complex problem which is reflected in the whole dilemma of theology, it’s predicament between turning back to the sources and responsibility to today for the fate of tomorrow. Vatican I expressly followed the Council of Trent in decreeing in that ecclesiological matters and in matters of faith that meaning is to be accepted as the true meaning of Scripture, which Holy Mother Church has held and still holds. Since Sacred Scripture must be read and interpreted with it’s divine authorship in mind, no less attention must be devoted to the content and unity of the whole of Scripture, taking into account the tradition of the entire Church and the analogy of faith.’

[40]‘The fundamental concept of patristic exegesis, the central idea has unity, the unity that is Christ himself, who permeates and sustains all Scripture. To read Holy Scripture in the light of Grace is to unite it. If one reads it according to the flesh as the Jews read it, the Law stands as a second entity beside the New Testament, but if read according to the Spirit, it becomes itself a Gospel; so wrote M. Pontent in his commentary from Augustine and Origen’.  [41]‘The question of relevance of the Fathers has brought us face to face with the touchstone of contemporary theology as a whole- a touchstone that is the inevitable concomitant of it’s stressful position between two worlds: Faith and Knowledge. Theology has here to content with an intensified recurrence of auctoritas and ratio. [42]‘Benoiet is right is summarizing his reflections on patrology and liturgy in the words. “The return to the ancient tradition of the as yet undivided Church, is one of the ways that lead to unity”.

We want to use the Fr Norris diary as a guide to deepening the faith within the Church’s  catechetical ministry.  
[43]‘Above all, those of which we are in need at this moment in history are people who, through and enlightened and lived faith; render God credible in this world. The negative testimony of Christians, who speak about God and live against him, has darkened God’s image and opened the door to disbelief. We need people who have their gaze directed to God, to understand true humanity. We need people whose intellects are enlightened by the light of God, and whose hearts God opens so that intellects can speak to the intellects of others and so that their hearts are able to open up the hearts of others.’[44]“Pope Benedict XVI suggests that we can assume that conversion to Christianity is not likely to consist in a request for a program but rather a favorable attitude fostered by personal relationships with Christians.” This is what the person is looking for when entering the Church. We know that the general work of charity exists to support the new member.[45]For there is no such thing as a faith that is a decision of an isolated individual. The believing community, for its part, is a sacramental community that is, it lives from that which it does not itself give, it lives from the worship of God in which it receives itself. But if faith involves a being-accepted-into this community, it must mean at the same time a being-accepted-into the Sacraments.’  [46]The People of God believes that it is led by the Lord's Spirit, Who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs and desires in which this People has a part along with other men of our age. For faith throws a new light on everything, manifests God's design for man's total vocation, and thus directs the mind to solutions which are fully human.

 [47]‘In the light of inculturation which is now in progress our experience with cultural pluralism it is often said nowadays that the synthesis with Hellenization achieved in the early Church was an initial inculturation which ought not to be binding in other cultures. The latter are said to have the right to return to the simply message of the New Testament prior to inculturation which ought which ought not to be binding on other cultures. In order to inculturate it anew in their own particular milieux. This thesis is not simply false but it is coarse and lacking in precision.’  The New Testament was written in Greek and bears the imprint of the Greek Spirit, which had already come to maturity as the Old Testament developed. True there are elements in the evolution of the early Church which do not have to be integrated into all cultures. None the less the fundamental decisions made about the relationship between faith and the use of reason is part of the faith, they are developments consonant with the nature of faith itself.’      

The Church’s Tradition is handed on and the Fr. Norris opus was handed on and the effects of Vatican II have meant that the laity has this duty, even if it is beyond them in education and or formation. [48]“Jesus has called you to something higher. Answer the call then aim high, relying for your consolations and joys from Him.” After further discernment, prayer and consultation with Bishop Denis we have decided to write his book using his dairy notes. I believe his diary opus, his gift to us is Divine Providence, discerning and praying using his diary notes it may become a ‘mitigated rule’ for our apostolic ministry for the Holy Catholic Church. We humble ask for your opinion. The Fr Norris ‘mitigated rule’ that has developed over time is a theoretical catechesis and a gift to develop a person’s natural and grace given talents. [49]In this work of Catechetical training in the faith Ratzinger concludes the urgent need is for reconstruction of the existential context. In this work of catechesis and the reception of revelation all faculties of the soul have a role to play. Within the Augustinian- Bonavanturian tradition these faculties are listed as the memory, the intellect and the will. In De Trinitate Augustine used the terms memoria, intectus, voluntas, memory, intellect and will. St Bonaventure tied these faculties to the processions of the Trinity. The generating Mind, the Word and Love are in the soul as memory, understanding and will which are consubstantial, co equal and interpenetrate each other.

[50]It’s not that Vatican II was endorsing a modernistic evolutionism but the Vatican II orientation simply expresses our deeper knowledge of the problem of historical understanding which is no longer adequately expressed by the simply ideas of a given fact. And it’s explanation because the explanation, as a process of understanding cannot be clearly separated from what is being understood. This interdependence of the two does not remove the ultimate basic difference between assimilation and what is assimilated even if they can no longer be strictly isolated. [51]The merits of the revelation as history approach is that it places the emphasis on the individuals relationship with God and picks up Biblical themes which tend to be understated in the [Suarezian] propositional model. Instead of claiming that the words of Scriptures contain direct doctrinal propositions. It places the focus on the total pattern of salvation history. In so doing it opens up the Scriptures for personal reflection and the possibility of personal encounters with the real source of revelation, the Word of God himself-Jesus Christ. [52]‘In such a theology of grace it is not life according to the natural law or to ethics that saves and fulfills us, more radically it involves a relationship of communion with the person of Jesus Christ.’

Do you think that the Fr. Norris Opus has a special place in the catechumenate? [53]‘Today the difference between Thomist and Communio types is not a difference over official magisterial teaching. Both reach the same conclusions about the immorality of contraception, the impossibility of ordaining women and of marriage between persons of the same sex and the need for Sacerdotal hierarchy. However, they are different in the readings of the causes of contemporary theological crises, that is, different readings of where and how things went wrong. They therefore have different prescriptions for remedying the post-conciliar crisis. The Communio scholars are firmly of the view that the problem of secularization was fostered by the intellectual errors of the Church’s own scholars in particular by the two-tiered or extrinsicist accounts of the relationship between nature and grace which came to prominence after the Council of Trent (1545-1563) by extrinsicist accounts of the relationship between faith and reason fostered by Leonine and Neo- Thomists who muted the patristic heritage of the Thomism in order to defend the faith within the Kantian parameters and by extrinsicist accounts of the relationship between the world and the Church, sometimes called the distinction between the secular and sacred realms, fostered by Catholic scholars dedicated to a synthesis of the Liberal and Catholic traditions.’   Sooner or later the human body starts to degrade and ability diminishes, it is the length of time that acts as an enforced asceticism and if the person has the opportunity to faith and reason a certain level of catechesis links the nature of the human body to the glory of the Cross and the Resurrection.  By Grace a person, imperfect but working towards redemption and aided by the Sacraments; we can try to live in union with Jesus on the Cross and on a journey to the light of the world .This is the light that will give revelation to the Gentiles. Listening to the word of God leads us first and foremost to value the need to live in accordance with this law “written on human hearts” (cf. Rom 2:15; 7:23).  [54]‘Through divine revelation God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of man. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind.’[55] ‘The notion that becoming a Christian depends on man’s own decision runs the risk of diminishing the awareness of what is properly the first component, the initiative of God, which awakens and calls me. The fact that something objective takes place in Baptism, that something happens to me that is over and above my own decision and capacity, is impressively demonstrated in infant Baptism. As Origen says “We discover the spiritual meaning of the mysterium of a holy sign, only when we live the mystery.”

By relying on the grace in the Sacraments and the missionary spirit in the Fr Norris diary we hope to develop a deeper faith. [56]The Church, Mother of mankind, above all, sees with profound sorrow "an innumerable multitude of men and women, children, adults and old people and unique human beings, who suffer misery". By means of catechesis, in which due emphasis is given to her social teaching, the Church desires to stir Christian hearts "to the cause of justice" and to a "preferential option or love for the poor", so that her presence may really be light that shines and salt that cures.’ [57]‘By overcoming the alienation and filling in the trends that separate us, we shall be able to consider our difficulties in quiet a new light. If we stay close to one another, we shall also seek the best way to a tomorrow that will make possible the remedying of the past and restoration of the former beauty of the one undivided Church.’

The Fr Norris mitigated- St Ignatius rule that is written down is something that can last generations. It is not dependent on personality but sound theology. With the grace of God and faith we will develop an ‘office of prayer using the Fr Norris ‘rule’ and work in the context of the Gospel. “Your lives and your committed service proclaim the greatness to which every human being is called: to show compassion and loving concern to the suffering, just as God himself did. In your noble work we hear an echo of the words found in the Gospel: Spe Salvi, “just as you did it to one of the least of these my brothers, you did it to me” (Mt 25:40). [58]‘The last entry in Bernanos has his country priest enter into his diary.’ “It is easier than one thinks to hate oneself. Grace consists of forgetting oneself. But if pride were completely dead in us then the grace of graces would be to love oneself humbly as just one, however unessential part of suffering members of Christ.
[59]‘The community can do nothing of itself. It can be pneumatological only if each member of it is imbued with the Spirit. On the other hand, however the community of the whole Church, the community of the visible form of her link with her beginning, is for the individual, the place of the Spirit and guarantee of union with the Spirit.’

[60] ‘Immediately after the Vat II Council, however it was not the communio ecclesiology of  De Lubac which became fashionable but the idea of the Church as a people of God, while accepting that there is a legitimate theological meaning behind the concept Ratzinger has none the less been clear in this criticism of the nuances it implies. He believes it hides influences of ecclesiologies which de facto revert to an exclusively Old Testament character of the Church is more distinctively underlined by the concept of the Body of Christ. ‘In reality there is no truly New Testament Catholic concept of Church without a direct and vital relation not only with sociology but first of all with Christology.’ [61]The post conciliar fashion of speaking of the Church almost exclusively as the People of God: ‘involves no small danger of sinking once more into a purely sociological and even ideological view of the Church through ignoring the essential insights of the Constitution on the Liturgy and the Constitution on the Church and by over simplifying, externalizing and making a catchword of a term which can only keep its meaning if it is used in a genuinely theological context.’ Here the concrete example of Ratzingers criticism is the middle European (We are Church) movement which is quite Congregationalist in its ecclesial vision.’

A ‘office’ is a fundamental need of our petition without it catechetical formation will not develop past a level which does not bear the fruit in the Fr Norris spiritual formation diary That Congregationalist view of church is a danger we are very careful of. It is very difficult to discern the ‘will’ of God and understand the mystery of Christological events in a person’s life. What may be perceived as failure or foolishness can in fact be the will of our Father. What may prevent errors in theology and practical works can be limited by working on Church property under the watchful gaze of our Shepherds.. [62]‘But what does this transcendence of communal understanding over the mere exegesis of text consists? It was composed at a time when the emergence of a new group of intellectuals, the so called Gnostics, raised the problems that are not unlike those we are facing today. Simple Christians felt themselves deceived and at the same time, more or less helplessly victimized by the intellectual superiority of the Gnostics and their inventions’.
As for you, the anointing that you received from him remains in you, so that you do not need anyone to teach you. But his anointing teaches you about everything and is true and not false; just as it taught you, remain in him. (1 Jn 2:27)

 [63]‘De Labac for his part, is convinced that Christianity is by its very nature, a mystery of union. The essence of Original Sin is the split into individuality, which knows only itself. The essence of redemption is the mending of the shattered image of God, the union of the human race through and in One who stands for all and in whom, as Paul says (Gal3:28) all are one.’
[64]‘The holy people of God shares also in Christ’s prophetic office it spreads abroad a living witness to him, especially by a life of faith and love and by offering to God a sacrifice of praise, the fruit of lips praising his name (cf. Heb 13:15) The whole body of the faithful who have an anointing that comes from the Holy One (cf. 1Jn 2:20.27) cannot err in matters of belief.’ The diary of Fr Norris is the primary theology we preach. [65] ‘The ‘we are church’ movement suffers from a clearly inadequate awareness of the Church as a mystery of communion, especially in so far as they have not sufficiently integrated the concept of communion with the concepts of the ‘people of God’ and the Body of Christ and have not given due importance to the relationship between the Church as communion and the Church as Sacrament.’ [66]‘For each Christian, God has an idea which fixes his place within the membership of the Church; this idea is unique and personal, embodying for each his appropriate sanctity. The Christians supreme aim is to transform his life into the idea of himself secreted in God, this individual law freely promulgated for him by pure grace of God.’

[67]‘The universality of the Church involves on the one hand a most solid unity and on the other, a plurality and diversification, which do not obstruct unity, but rather confer upon it the character of ‘communion’. This plurality refers both to the diversity of ministries, charisms and forms of life and apostolate within each particular Church and to the diversity of traditions in Liturgy and culture among various Church’s. Ratzinger has therefore suggested that the many new ecclesial movements operative within the post-conciliar Church need to ‘suppress their individual peculiarities.’ [68]‘The proponents of pluralist theology the religions can retain all their formulas, forms and rites but they need to be ordered to a common right praxis.’ Ratzinger calls this a pragmatic approach he first addressed these kinds of ideas in a series of articles in L’ Osservatore Romano in the 1970’s in response to the World Council of Church’s project to view Christianity in terms of orthopraxy, that is, to focus on practices, not beliefs. Ratzinger has consistently opposed all projects giving priority to orthopraxy and in so doing follows the lead of Romano Guardini, who as early as the 1920’s spoke of the primacy of Logos over Ethos.’ [69]‘We can say that the center of the oldest ecclesiology is the Eucharistic assembly- the Church is Communio. The concept of Church is concentrated in the divine service: the Church in the divine service signifying an all-embracing human responsibility. This cultus is always unlimited and unlimitable. In the last analysis, the whole signifies a Eucharistic concept of “office” (cf. St Josephs House office.)  if the Church is Eucharist, then the ecclesial office of overseer is essentially, responsibility for the ‘coming together’ that is identical with the Church but this process of coming together encompasses all of life.’    

We believe one of the effective means to developing faith is to improve communication by catechesis in prayer. Fr John Kelly OSCO wrote a simply booklet on developing contemplative prayer and this guide is what we want to use in our training. [70]Once a semester there was a dies academicus, when professors from every faculty appeared before the students of the entire university, making possible a genuine experience of universitas - something that you too, Magnificent Rector, just mentioned - the experience, in other words, of the fact that despite our specializations which at times make it difficult to communicate with each other, we made up a whole, working in everything on the basis of a single rationality with its various aspects and sharing responsibility for the right use of reason - this reality became a lived experience. [71]‘For man, the key issue is not invention but conformity, attention to the justice of the creator, to the truth of creation itself. That is the only guarantee of freedom; it alone ensures that inviolable respect of person for person, for Gods creature, that according to Paul is the mark of one who knows God. Conformity of this kind, acceptance of the truth of the creator in His creatures, is Worship. That is what is at issue when we say: I believe in God, the Almighty creator of Heaven and Earth.’ 

We have sent a copy to and asked Bishop Denis Browne for counsel and the others on the read list. [72]‘The imposition of hands as a rite of Pneumatic investiture in office is explicitly stated  (2 Tim 1:6) but cf. Acts 6:6 a sharper contrast is made between the one Bishop and the group of presbyters; the Bishop has the duty of installing presbyters in the different localities. (Titus 1:5).’  We have no desire for fame and at present prefer obscurity. We hope that our oblation is not seen as pride or ambition and as Our Lord prays. “Father if it be possible, let this chalice pass from me. Nevertheless let not My will be done but thine.” A ‘calling from God’ itself is a mystery and we may not even know what God has planned for us but it is very important that every person is supported in this process and we are not saying that we are qualified in any way to receive this consideration. We will pray and discern God’s will in relative obscurity. [73]‘An obsession with planning could render the churches impermeable to the Spirit of God and above all Communio must not be conceived as if the avoidance of conflict were the highest Pastoral value.’

[74]‘If it is true that all salvation has to do with Christ (in whatever way) and that the Church is inseparable from Christ, then it is clear that this Church participates in his universal mediation and that every relation to Christ somehow includes the Church as well.’
 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?” (James 2:5)

The Fr. Norris diary could be our ‘rule’ which we believe is just a guide to living a catechetical life it is not too complicated and it is, we believe true and correct doctrine.
I therefore, the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith you were called, with lowliness and meekness, with long suffering, forebearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit even as you are called in one hope of your calling.( Eph 4:1-4) This work of Fr Norris is so valuable to us and we would like to use his work as our ‘rule.’ Faith is the most important aim and everything we do works towards greater faith of ourselves and others.   [75]Christianity is the “Religion of the Word of God,” not of “a written and mute word, but of the incarnate and living Word.” Consequently the Scripture is to be proclaimed, heard, read, received and experienced as the word of God, in the stream of the apostolic tradition from which it is inseparable.’  We hope to use the Fr Norris’ diary as a daily lesson for people to meditate and use his prayers. Using his work from the Columban, St Ignatius 30 day retreat Fr Norris did when at the Seminary.  

“Consider your own call, brothers and sisters: not many were powerful, not many were of noble birth. “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.”
 (1Cor 1:26-29) 
                                                 
Our gospel/work is to witness and live from the Fr Norris ‘rule’ which he wrote and we want to be a witness to the grace received from the Sacrament. It is Jesus Christ, the teacher who is our soul help and learning to listen to the Word is our work. Without the efficacious grace given to the Holy Catholic Church most secular work is empty and meaningless.  O Lord, your word is firmly fixed in the heavens and the faithfulness of the Lord endures to all generations” (Ps 119:89-90), whoever builds on this word builds the house of his life on rock” (cf. Mt 7:24). This writing on human hearts is the only way to describe our ‘calling’ it is not knowledge of theology, or Piety but a mystery why we feel we have a ‘call’ to do this work. We do not know why we want this ‘work’, when it is easier to do something else and give some excuse for not answering the call, but it is the definition of Catholic caritas that is the basis of our life’s meaning.

This ‘call’ will continue to be a lifelong process of discernment and without Sacramental grace, faith is as nothing. Blessed are we for having faith. Humility is a very important virtue and it opens our eyes and ears to hearing God’s word and learning do be alter christus. [76]‘Likewise, the lay faithful’s role in the well-being of the Church is essential since the Lord does not expect pastors “to undertake by themselves the entire saving mission of the Church” (Lumen Gentium, 30).’ [77]Pope Benedict XVI sums up what we as people need to work at, “the true measure of humanity is essentially determined in relationship to suffering and to the sufferer. A society unable to accept its suffering members and incapable of helping to share their suffering and to bear it inwardly through ‘com-passion’ is a cruel and inhuman society” (Spe Salvi, 38) For we know, brothers and sisters loved by God, that he has chosen you, 5 because our Gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake. 6 You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. (Thes:14-7)

There are many methods to help alleviate poverty and our ministry is all about reconciliation-rehabilitation. We are unable to do much to stop poverty however by working on developing relationships we can build a foundation that supports growth in faith. [78]‘Sin is an objective disorder in the structuring of human existence.’ [79]I spoke of destitution rather than poverty, because poverty will always be with us in different forms, however hard we work to overcome it. We believe that starting and restoring the relationship with God and His Church is the way people can transform the material poverty into a virtue of spiritual poverty, “Blessed are the poor in Spirit for theirs is the Kingdom of Heaven.” (Lk 6:20)
27 Jesus looked at them and said, "With man, that is impossible. But not with God. All things are possible with God." (Mark 10:27)

Caution must be exercised with working on catechetical formation that a scruple does not hinder the process charity. [80]‘The attempt to give Christianity a new publicity value by putting it in an unqualified positive relationship to the world-corresponds to our feeling about life and hence continues to thrive. Many a false anxiety about sin, created by a narrow-minded moral theology. One might also say that the words sin-repentance belong to the new taboos with which modern consciousness protects itself against the powers of those dark questions that could be dangerous to its self-assured pragmatism.’

[81]‘Truth is not always comfortable for man, but it is only truth that makes him free and only freedom that brings him joy.’ What makes man joyful? What robs him of joy? What puts him at odds with himself? What opens himself and to others? But whom or what is he to like, who does not like himself? We can love ourselves only if we have first been loved by someone else. Man is that strange creature that needs not just physical birth but also appreciation if he is to subsist. This is the root of the phenomenon known as hospitalism.’

Our 4 aims are to:
1. Restore the Relationship with God.
2. Build up the Relationship with self.
3. Share our Relationship with others in the Church.
4. Look after the Relationship with the rest of creation.

[82]‘Paul refers quiet plainly to the mediating character of the apostolic ministry when he says. “So we are ambassadors for Christ; it is as though God were appealing through us, and the appeal that we make in Christ’s name is: be reconciled to God.’ (2 Cor 5:20)
The aim is by [83] working to reconcile the 4 foundational relationships so that people can fulfill their callings of glorifying God by working and supporting themselves and their families with the fruit of their work. We do this by studying the Fr Norris diary, page by page, every day and praying. [84]‘Moral strength has not grown together with the development of science’ rather it has diminished because the technical mentality regulates morality to the subjective realm.’ ‘[85]Ratzinger does not view the Church in sociological terms as a network of power structures. He is completely hostile to this mentality. He does not see the Church as one large multinational corporation with franchise operations across the globe. He thinks it is precisely this kind of narrowly sociological thinking that is fostered by the People of God concept.’ [86]“Rather than analyzing the Church from the vantage point of corporate models he prefers the perspective of the communio ecclesiological which acknowledges the existence of a unified symphonic network of different spiritual missions.
[87]‘But in order to keep the Gospel forever whole and alive within the Church, the Apostles left Bishops as their successors, “handing over” to them “the authority to teach in their own place.” This sacred tradition, therefore of both the Old and New Testaments are a mirror in which the pilgrim Church on earth looks at God, from who she has received everything, until she is brought finally to see Him as He is, face to face. (1Jn 3:2)’

We must always be obedient to the Hierarchy of the Magisterium. [88]“The obedience of faith (Rom 16:26. Rom 1:5. 2 Cor 10:5-6) is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will and freely consenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist moving the heart and turning it to God, opening the eyes of the mind and giving joy and ease to everyone in assenting to the truth and believing in it.” [89]‘In Romans 6:17 for instance, this act of faith is defined as the process by which an individual submits to one particular creed and in doing so performs an act of obedience that comes from the heart, that is, from the center of the whole being’.

It is not my will but the will of my Father that must be done, this is the way of Jesus our teacher who makes the ‘rule’ by which we live.[90]‘A confused ideology of freedom leads to dogmatism which is showing itself increasingly hostile to freedom. It is evident that the canon of the Enlightenment culture, less than definitive contains important cultures.’ This primary rule does not exclude individual free will but encourages development of each person and the community. This includes people in the work of developing virtue by; discovering what gives life, what might it be, the ideal, and how to increase it. This really describes what is meant by ‘Church’ and the Mass is missionary and it sends us into the world to go in peace and love to serve the Lord. [91] ‘Other positive signs of Eucharistic faith and love might also be mentioned. Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation. It is my hope that the present Encyclical Letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery.’

[92]“Today, many Christians myself included (Joseph Ratzinger) experience a quiet uneasiness about attending divine services in a strange church: they are appalled at the thought of the half-understood theories, the amazing and tasteless personal opinions. I am simply not interested in what fantasies this or that priest may have spun for himself regarding questions of Christian faith. When I go to Church, it is not to find there my own or anyone else’s innovations but what we have all received as the faith of the Church- the faith that spans the centuries and can support us all.”

[93]Christians were able to demonstrate persuasively how empty and base were the entertainments of paganism and how sublime the gift of faith in the God who suffers with us and leads us to the road of true greatness. Today it is a matter of great urgency to show a Christian model of life that offers a live able alternative to the increasingly vacuous entertainments of leisure time societies a society forced to make increasing recourse to drugs because it is sated by the usual shabby pleasures. [94]The First Letter to the Corinthians (1:18-31) tells us that many of the early Christians belonged to the lower social strata, and precisely for this reason were open to the experience of new hope, as we saw in the example of Bakhita in Spe Salvi. Yet from the beginning there were also conversions in the aristocratic and cultured circles, since they too were living “without hope and without God in the world”.

As part of the ‘rule’ we would develop our own personal faith and develop a relationship with Jesus and promote the teaching of the Church by being witnesses to His saving grace. This is a gospel/work ethic that we would like to promote. An aim that welcomes people to ‘come as you are’ and develop in faith, primarily relying on efficacious and habitual grace and affective prayer, putting our hope and faith on the Holy Sacraments which transforms the person into an imperfect alter christus. Everything is directed at the Eucharist and the Sacraments working together at the right time and allowing the individual to participate in the ‘way,’ as used by St Paul, to develop their way to grow in the faith. “There is no act however trivial but has a train of consequences as there is no hair so small as casts a shadow”. St. Bernard. [95]‘From Gods standpoint faith liberates reason from its blind spots and therefore helps it to be ever more fully itself. Faith enables reason to do its work more effectively and to see its proper object more clearly. This is where Catholic social doctrine has its place: it has no intention of giving the Church power over the state. Even less is it an attempt to impose on those who do not share the faith ways of thinking and modes of conduct proper to faith. Its aim is simply to purify reason and to contribute here and now to the acknowledgement and attainment to what is just.’

The Magisterium is asking us to ‘launch into the deep’ (Hamilton Diocese Pastoral plan.) and encouraging laypeople to take an active part in the Church discipleship and there are many faith programs that do this, however our job is to study the Fr Norris ‘rule’ and help people grow in love for our Lord and His Church. ‘Paul developed a theology of these ministries only indirectly by describing them as part of the numerous charisms of the organism of the Body of Christ, in which the Pneuma confers many gifts and duties and ipso facto also these ministries (Rom 12:6-8, 1 Cor 12:28-31) There is consequently, an essential difference between what is said here and what is said in the great epistles: it is no longer the pneumatically constituted plurality of the Body of Christ described: rather the ministerial offices within this Body are represented as gifts of the Pneuma from the glorified Lord.’     

[96]The Venerable Servant of God John Paul II made this urgent task a central point of his far-reaching Magisterial teaching, referring to it as the “new evangelization,” which he systematically explored in depth on numerous occasions—a task that still bears upon the Church today, particularly in regions Christianized long ago. Although this task directly concerns the Church’s way of relating ad extra, it nevertheless presupposes first of all a constant interior renewal, a continuous passing, so to speak, from evangelized to evangelizing. It is enough to recall what was affirmed in the Post-Synodal Apostolic Exhortation Christifideles Laici: “Whole countries and nations where religion and the Christian life were formerly flourishing and capable of fostering a viable and working community of faith, are now put to a hard test, and in some cases, are even undergoing a radical transformation, as a result of a constant spreading of an indifference to religion, of secularism and atheism. This particularly concerns countries and nations of the so-called First World, in which economic well-being and consumerism, even if coexistent with a tragic situation of poverty and misery, inspires and sustains a life lived ‘as if God did not exist’. This indifference to religion and the practice of religion devoid of true meaning in the face of life's very serious problems, are not less worrying and upsetting when compared with declared atheism. Sometimes the Christian faith as well, while maintaining some of the externals of its tradition and rituals, tends to be separated from those moments of human existence which have the most significance, such as, birth, suffering and death.

[97]The conciliar document Lumen Gentium focuses away from the emphasis on the Church’s juridical nature and clericalism this has fostered. The Church is neither a parliamentary nor monarchical super state, but rather a fabric of worshipping congregations whose unity consists in the essential unity of divine worship and the faith witnessed to in that worship.’  [98]‘Kant had denied that God could be known in the realm of pure reason, but at the same time he had represented God freedom and immortality as postulates of practical reason, without which, coherently, for him no moral behavior was possible. Does not today’s situation of the world make us think perhaps he was right? We must reverse the axiom of the Enlightenment and say; Even one who does not succeed in finding the way of accepting God, should, nevertheless, seek to live and direct their life ‘veluti si Deus daretur’ as if God existed. In this way, no one is limited in their freedom but all our affairs find the support and criterion on which they are in urgent need.’

We do not aim to feed or clothe people but teach that Jesus loves every one of us and calls us to a greater unity with Him, through His Church. We cannot do this by claiming we are overly holy, pious or righteous before God but we can say that we are sinners but there is always room for one more in His Church. “[99]Neither for thee did I begin, nor for thee will I stop.” St Bernard.
 [100] 7 But to every one of us is given grace, according to the measure of the giving of Christ.8 Wherefore he saith: Ascending on high, he led captivity captive; he gave gifts to men.9 Now that he ascended, what is it, but because he also descended first into the lower parts of the earth?10 He that descended is the same also that ascended above all the heavens, that he might fill all things.11 And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors,12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:13 Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ; (Ephesians 4:7-13) ( Douay-Rheims 1899 American Edition)  (DRA)

[101]‘When the initial harmony of our existence has been rejected, when that psycho-physical oneness has been ruptured by which the “YES it is good that you are alive” sinks, with life itself, deep into the core of the unconscious- then birth itself is interrupted existence itself is not completely established.’ Then the discovery of the ‘why’ begins and St Joseph’s House is a supported environment providing interesting opportunities to think about these questions, a journey of self-discovery is left behind and grace enters into the life to bring metanoia.
[102]‘The last entry in Bernanos has his country priest enter into his diary reads: It is easier than one thinks to hate oneself. Grace consists of forgetting oneself. But if pride were completely dead in us, then the grace of graces would be to love oneself humbly as just one, however unessential part of the suffering Christ’ 

[103]‘Love alone is of no avail. It serves no purpose if truth is not on its side. Only when truth and love are in harmony can know joy. For it is the truth that makes man free. “The light of God's face shines in all its beauty on the countenance of Jesus Christ, "the image of the invisible God" (Col 1:15), the "reflection of God's glory" (Heb 1:3), "full of grace and truth" (Jn 1:14). Christ is "the way, and the truth, and the life" (Jn 14:6). Consequently the decisive answer to every one of man's questions, his religious and moral questions in particular, is given by Jesus Christ, or rather is Jesus Christ himself, as the Second Vatican Council recalls: "In fact, it is only in the mystery of the Word incarnate that light is shed on the mystery of man. For Adam, the first man, was a figure of the future man, namely, of Christ the Lord. It is Christ, the last Adam, who fully discloses man to himself and unfolds his noble calling by revealing the mystery of the Father and the Father's love".

[104]‘Here I am reminded of something Socrates said to Phaedo in there earlier conversations, many false philosophical opinions had been raised, and Socrates says: ‘It would be easily understandable if someone became so annoyed at all these false notions that for the rest of their life he despised and mocked all talk about being- but in this way he would be deprived of the Truth of existence and would suffer a great loss.’
We have an obligation to Our Lord to ask the Magisterium if this is a call from God and this leads us to ask for approval to work at establishing this apostolic work.
It is with profound gratitude that we thank all those in the Magisterium that have taken our petition seriously. 

Non nobis Domine, non nobis sed nomin, tuo do gloriam. (To us no glory, Lord to us no glory,But glory to thy name.)

Yours eternally in Christ;

Mr. Mark & Mrs. Annette Baird

 

 Committee Structure.


The proposed initial committee structure is primarily spiritual because the work is Religious and faith building and if our ‘rule’ is approved an action committee will be formed to work on day to day issues. In ministry work we would only work in the Church and have a ministry that is under the direction of the Magisterium. We would like to develop our ‘rule’ and establish an apostolic ministry that can serve the Church truthfully and faithfully.


We must rely on the living spirit of Jesus Christ to head the work, so we can concentrate on prayerful development. Without being hasty in the judgments of others a person who is poor, uneducated or disabled is best suited to serve in vocational positions and does not have to be qualified in the traditional way and judging by different standards is important when a person is living with a disability. A committee member does not have do have any special qualifications or abilities and can just do their best to serve in whatever manner the abilities and talents interest them.

Development of the structure and day to day duties must be democratic and open to free will but Poverty, Chastity and Obedience, Canon Law, Catechesis, Moral theology and teaching from the Sermon on the Mount must be a big part of the rule and that is the work of every person in the committee. 


Financials for the first year.


Mr. Mark & Mrs. Annette Baird are both on the Invalid Benefit (C.V.) and for over 25 years’ experience real conditions of poverty and receive a weekly benefit and can work up to 15 hours a week each in New Zealand. We have accumulated many skills over the years but this means very little the main consideration is faith! I was at the Good Shepherd College studying Theology when I was commissioned by Mahitahi. I then went to Kiunga, Papua New Guinea both of these events changed my faith. I returned to Auckland where I met my wife Annette and we were married at St Michael’s Church in Rotorua in 2010. Using the Fr Norris opus has remained the major objective in my life.


For the first 6 months of discernment we want only to sit and pray. It is important that evangelical poverty always remain the virtue that is seen in the public ministry and it would be advantageous if we trust in the providence of God to supply our needs for the first 6 months. After the first six months of obscurity and quiet reflection. We would like the Diocese to handle finances and any donations are directly paid in to a trust account and monthly budgets are submitted to the finance manager of the Diocesan Centre. However the very act of being in the employment of the Church requires a minimal amount of material support and paper work which we hope to leave up to Magisterium and the Finance committee and Combined Parish Councils.
Footnotes: 1 Timothy 5:18 Deut. 25:4 1 Timothy 5:18 Luke 10:7

Starting in year…….per annum expenses.         


Communications- Computers                                        $5860
Transport-11 seater people carrier
Petrol/car maintenance                                                  $3580
Building rental                                                               $
Building maintenance.
Assisted equipment- lifting disabilities.
Food-daily meals                                                                      $
Office furniture                                                              $650
Tea/Coffee hospitality etc.                                                         $480
Power                                                                                      $1820
Total                                                                                        $

 At this early stage we are not expecting much and discerning God’s will but we are very grateful for the support and attitude of Bishop Denis and the all our Priests.
We feel that the faith is promoted by active ministries and even if it is a small thing that we do, it may have far reaching consequences for the benefit of the Church. Re: ‘Empty hands’ Fr Norris interview.

[105]From this basic condition flow certain consequences on the practical level and in the behaviour among the staff of the Holy See — "the spirit of thrift," "a readiness always to take account of the real but limited financial possibilities of the Holy See and their source," "a profound trust in Providence." And, over and beyond all these qualities, "those who work for the Holy See must therefore have the profound conviction that their work above all entails an ecclesial responsibility to live in a spirit of authentic faith, and that the juridical-administrative aspects of their relationship with the Apostolic See stand in a particular light."
4. The remuneration owed to the clerical and lay staff at the Holy See, according to their personal conditions of life, is regulated by the major principles of the social teachings of the Church, which have been made quite clear by the magisterium of the Popes from the time of the publication of Leo XIII’s Encyclical Letter Rerum novarum up to John Paul II’s Encyclicals Laborem exercens and Sollicitudo rei socialis.

We remain conscious of the continuing journey under the guidance of the Holy Spirit.

Additional documentation:
Opus in fides ‘rule’
Opus in fides spiritual opus of Fr Norris
End       


[1] The definition of the word ’event’ relates to question of a ‘call’ from the Church. When Fr Jim Norris passed on his diary to us we believe this is a symbolum, in which question and answer are united in the indissolubility of a definite event.
[2] ‘I observed that “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction … Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere ‘command’; it is the response to the gift of love with which God draws near to us” Message of his holiness Benedict xvi  for lent 2013.

[3] xiii ordinary general assembly the new evangelization for the transmission of the Christian faith instrumentum laboris vatican city 2012

[4] Ibid 66
[5] Fr Norris diary pg 121
[6] Ibid 282
[7] [7] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   p 52.
[8] Ioannes Paulus PP. II. Veritatis splendor.
[9] Ibid. p 156. ‘The Subiaco Address Cardinal Ratzinger Convent of Scholastica Subiaco Italy 1 April 2005
[10] JOHN PAUL II HOLY FATHER « CENTESIMUS ANNUS »encyclical letter to his venerable brother bishops in the episcopate the priests and deacons families of men and women religious all the Christian faithful and to all men and women of good will on the hundreth anniversary of rerum novarum
[11] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco. (1989) p302.
[12] Ibid 310
[13] Ibid 303
[14] Ibid 304
[15] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) Imitation of Christ I 1.3.
[16] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) p309.
[17] Hamilton Diocese Pastoral plan.
[18] Pastoral constitution on the church in the modern world gaudium et spes promulgated bynhis holiness, pope paul vi on december 7, 1965
[19] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 27
[20] Can. 299 §1. By means of a private agreement made among themselves, the Christian faithful are free to establish associations to pursue the purposes mentioned in can. 298, §1, without prejudice to the prescript of can. 301, §1. Can. 301§1 It is for the competent ecclesiastical authority alone to establish associations of Christ’s faithful which intend to impart Christian teaching in the name of the Church, or to promote public worship, or which are directed to other ends whose pursuit is of its nature reserved to the same ecclesiastical authority.
[21] Fr James Norris mitigated –St Ignatius rule/diary. P194
[22]Ibid p 165Rule of Benedict of Norcia.” Ch. 72
[23] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  P160. “Subico Address.” 1 April 2005.
[24] Ecclesia de Eucharistia. Ioannes Paulus PP. II. 2003 04 17.
[25] Lumen Gentium 1964 Paul VI
[26] Ibid. Ch II
[27] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 95
[28] Ibid 96
[29] Ibid 98
[30]Ibid128-129
[31] Ibid 130
[32] Ibid 123
[33] John Paul II. ‘Memory and Identity”. Weiden & Nicholson London 2005. P13
[34] Ibid 152
[35] Ibid 156
[36] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  159
[37] Lumen Gentium 1964 Paul VI (10)
[38] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.
 San Francisco. (1989) 134
[39] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.
 San Francisco. (1989) 134

[40] Ibid 136
[41] Ibid 137
[42] Ibid 151
[43] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  165
[44] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  122
[45] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   p41
[46] PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD GAUDIUM ET SPES PROMULGATED BYNHIS HOLINESS, POPE PAUL VI ON DECEMBER 7, (1965) 11.
[47] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008) 166. The Regenburg Address.
[48] Fr Norris spiritual/formation/catechetical dairy. (1942) p 185
[49] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008) . (St Bonaventure ‘The Journey of the Mind to God. Translation P. Boehner. Cambridge. Hackett 1993.) 21
[50] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.
 San Francisco. (1989) 188
[51] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008) . 65‘Ratzinger at the Cathedral of Munster in 1964.’
[52] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press.
 San Francisco. (1989)
[53] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  25
[54] Die Verbum Second Vatican Council. Canon 7. Denzinger 180. 6. (377)
[55] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  p41
[56] http://www.catholicculture.org/culture/library/view.cfm?recnum=5137#introHis Holiness Pope John Paul II, on 11 August 1997, approved this present General Directory for Catechesis and authorized its publication.
+ Darío Castrillón Hoyos Archbishop Emeritus of Bucaramanga Pro-Prefect Crescenzio Sepe Titular Archbishop of Grado Secretary
[57] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 210
[58] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989)  P 79
[59] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 244
[60] 86. The Ratzinger report. San Francisco. Ignatius 1985. 47.
[61] Ibid The Dignity of the Human Person.
[62] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 330
[63] Ibid  p49
[64] Lumen Gentium 1964 Paul VI (12)
[65] Ibid 86. (Letter to the Bishops of the Catholic Church on some ASPECTS OF THE Church as understood as Communion. Art 1.
[66] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   The theological Locus of Ecclesial movements. Communio: International Catholic review 25. 1998 480-504
[67] ‘Ratzinger. The theological Locus of Ecclesial movements. Communio: International Catholic review 25. 1998. The Yes of Jesus Christ Exercises in Faith, Hope and Love. (New York: Crossroad 1991) 38
[68]Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   101.  Ratzinger. ‘Inter-religious Dialogue and Jewish- Christian Relations’ communio: International Catholic Review 25 (1998) 29-41 at 33
[69] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 254
[70] APOSTOLIC JOURNEY OF HIS HOLINESS BENEDICT XVI TO MÜNCHEN, ALTÖTTING AND REGENSBURG (SEPTEMBER 9-14, 2006)MEETING WITH THE REPRESENTATIVES OF SCIENCE
LECTURE OF THE HOLY FATHER Aula Magna of the University of RegensburgTuesday, 12 September 2006 http://www.vatican.va/holy_father/benedict_xvi/speeches/2006/september/documents/hf_ben-xvi_spe_20060912_university-regensburg_en.html
[71] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) p79
[72] Ibid 279
[73] Ibid 503
[74] Ibid. Ratzinger. Theological Highlights.’ 71
[75] POST-SYNODAL APOSTOLIC EXHORTATION VERBUM DOMINI OF THE HOLY FATHER BENEDICT XVI TO THE BISHOPS, CLERGY,IN THE LIFE AND MISSIONOF THE CHURCH
[76] ADDRESS OF HIS HOLINESS BENEDICT XVI TO THE BISHOPS OF THE EPISCOPAL CONFERENCESOF THE PACIFIC AND OF NEW ZEALANDON THEIR “AD LIMINA” VISIT.
[77] VISIT TO THE SAN JOSÉ FOUNDATION GREETING OF HIS HOLINESS BENEDICT XVI Madrid Saturday, 20 August 2011 © Copyright 2011 - Libreria Editrice Vaticana.
[78] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008) 
[79] ADDRESS OF CARDINAL ANGELO SODANO TO THE PARTICIPANTS IN THE CONFERENCE HELD AT THE UNITED NATIONS' HEADQUARTERS TO STUDY THE "INITIATIVE AGAINST HUNGER AND POVERTY" New York Monday, 20 September 2004
[80] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   p56
[81] Ibid p79
[82] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 275
[83] When helping hurts. How to Alleviate poverty without hurting the poor and your self
Steve Corbett & Brian Fikkert Moody publishers pg 185
[84] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 157
[85]Ibid  P89
[86] Ibid 89
[87] Dogmatic Constitution on Divine Revelation Dei Verbum
[88] Dei Verbum Second Vatican Council. Canon 7. Denzinger 180(377)
[89] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 329
[90]Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  P160. “Subico Address.” 1 April 2005.
[91] Ecclesia de Eucharistia. Ioannes Paulus PP. II. 2003 04 17
[92] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) 283
[93] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  . (St Bonaventure ‘The Journey of the Mind to God. Translation P. Boehner. Cambridge. Hackett 1993.)74 (J. Ratzinger & MPero ‘Without roots.’ New York Basic books. 2005 125-26
[94] SPE SALVI OF THE SUPREME PONTIFF BENEDICT XVI (5)
[95] ‘Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)   Dues Caritas Est. Art 28
[96] UBICUMQUE ET SEMPEROF THE SUPREME PONTIFF BENEDICT XVI ESTABLISHING THE PONTIFICAL COUNCIL FOR PROMOTING THE NEW EVANGELIZATION
[97] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) Theological Highlights of Vatican II (New York Paulist Press 1966) 90-91
[98] Ibid p164
[99] St Ignatius Sixth note on scruples pg 82
[100] http://www.biblegateway.com/passage/?search=Ephesians+4%3A7-13&version=DRA
[101] Tracy Rowland. ‘Ratzinger’s Faith. The Theology of Pope Benedict XVI.’  Oxford Uni press (2008)  “Joseph Pieper Munich 1972 esp 38-66
[102] Principles of Catholic Theology. Building Stones for a Fundamental Theology. Joseph Cardinal Ratzinger. St Ignatius Press. San Francisco (1989) p79
[103] Ibid p80
[104] Ibid p.173.
[105] APOSTOLIC CONSTITUTION PASTOR BONUS JOHN PAUL, Bishop servant of the servants of God for an everlasting memorial.