sabato 22 giugno 2019

UNESCO - SEMAINE SUR LA CULTURE REGGAE


Ci-joint, voilà une photo de la soirée/projection de cette semaine sur la culture reggae (avec le film Inna de Yard), c'était vraiment très interessant! J'y ai appris que le reggae est maintenant au patrimoine de l'UNESCO.
Les discussions avec le groupe de musique étaient très interressantes aussi: toutes leurs chansons sont basées sur des instants de vie, sur des faits qui les ont marqués ou sur des traditions et habitudes du peuple de la Jamaîque.

Yelena Yarmaloyan




mercoledì 19 giugno 2019

STOP CYBERBULLISM DAY - Conferenza mondiale sul cyberbullismo


Giugno
21
12H (UTC+2)
Venerdì
#StopCyberbullyingDay | 24h Scholas Talks :
Conferenza online sul bullismo e il cyberbullismo
Mancano due giorni alla prima conferenza online contro bullismo e cyberbullismo: #StopCyberbullyingDay | 24h Scholas Talks, organizzata da Wezum, l'Osservatorio giovanile internazionale di Scholas, con il supporto di Time4Child Cooperativa Sociale ONLUS.

Questa maratona online conterà con un ospite speciale: Papa Francesco che si rivolgerà ai giovani di Scholas e alle persone di tutto il mondo che si uniranno per 24 ore a questa grande conversazione globale, con un messaggio di incoraggiamento per questa iniziativa

COS’È?#WezumStopBullying è la prima conferenza online contro il bullismo, organizzata da Wezum, osservatorio internazionale della gioventù di Scholas. 
QUANDO?: Venerdì 21 di giugno 2019 nel contesto del #StopCyberbullyingDay. La giornata inizierà alle 10:00, UTC+2.
DOVE?: #WezumStopBullying è globale! Per partecipare dovrai solamente entrare sul sito scholasoccurrentes.org/wezum
CHI?:     Giovani di tutto il mondo e specialisti sul cyberbullismo. E te! Partecipa!
Scholas Occurrentes: Scholas Occurrentes è un'organizzazione internazionale di diritto pontificio presente in 190 paesi dei cinque continenti e attraverso la sua rete integra 500 mila scuole e reti educative. La sua missione è quella di raggiungere l'integrazione di tutti gli studenti del mondo attraverso proposte tecnologiche, sportive e artistiche che promuovano l'educazione dalla cultura dell'incontro.

Wezum: Dopo aver ascoltato oltre 30 mila giovani provenienti da tutto il mondo, i loro dolori, preoccupazioni, desideri e sogni, la Fondazione Scholas Occurrentes crea Wezum, un osservatorio internazionale della gioventù con lo scopo di indagare le cause alla base del principali problemi che colpiscono oggi gli adolescenti.

Time4Child: Time4Child Cooperativa Sociale Onlus, progetta attività innovative per la promozione dei diritti sociali, economici e ambientali di bambini e ragazzi. Sviluppa i suoi progetti mettendo a sistema le risorse e i diversi stakeholders a livello territoriale, nazionale e internazionale. Vuole così contribuire al raggiungimento degli impegni dell’Italia con gli Obiettivi di Sviluppo Sostenibile.

WELCOME TO ST LOUIS UNIVERSITY


Prof. John Lydon, treasurer of UMEC-WUCT, gives the certificate of membership to the Union to the head of the University of St. Louis - Missouri - USA.

Welcome to the new UMEC-WUCT member.


venerdì 14 giugno 2019

UMEC-WUCT COUNCIL, CONSEJO, CONSEIL, CONSIGLIO 2019

     EN - FR - ES - IT 
EDUCATING IN A WORLD THAT IS CHANGING.
AVOIDING PATHS OF VIOLENCE, OPENING PATHS OF FREEDOM

  Bruxelles, 15-17 November

Each educational action is rooted in a vision of life and embodied in everyday life. Values, actions, relationships, perspectives on the world and beliefs materialize in various ways to achieve certain goals, so that everyone can develop their potential and fully achieve self-realization. Education is a road travelled on certain paths that allow learners, guided and accompanied by the educator, to live experiences, to acquire knowledge and skills, to test themselves, to reflect, to conceive and to experiment with personal or collective projects. It is a journey that questions and challenges, considering the multiple changes and violence that characterize the world today. Education is a journey that is made with others. Moreover, each one’s project is confronted to that of the others, it is enriched and reconsidered; it is improved in relation with other social or educational projects.

What visions of life and education, of the person and of humanity guide us  or should be the base of different paths, projects, choices, styles of teaching, relationships, solidarity, responsibility and evaluations in a world marked by crises and multiple changes? .........

Information & booking : umec.wuct@gmail.com  




mercoledì 12 giugno 2019

WELCOME TO THE MONTFORTIAN BROTHERS - BIENVENUE AUX FRERES MONFORTAINS - BIENVENIDOS A LOS HERMANOS MONFORTIANOS - BENVENUTI CARI FRATELLI MONFORTIANI

Welcome to the Montfortian Brothers
Brother Mani Mekkunnel, president of the Global Association of Monfortian Education (GAME), and Brother Pratap Reddy, of the General House of the Montfortian Brothers, met with the general secretary of the UMEC-WUCT in the Rome office. They discussed the organization of the UMEC and asked to join the Union. The UMEC-WUCT would like to welcome colleagues from Montfortian schools (operating in various parts of the world). Each new member of the Union is a new resource for the journey of the UMEC-WUCT.

Bienvenidos a los hermanos montfortianos
El hermano Mani Mekkunnel, presidente de la Asociación Global de Educación Monfortiana (JUEGO), y el hermano Pratap Reddy, de la Casa General de los Hermanos Montfortianos, se reunieron con el secretario general de la UMEC-WUCT en la oficina de Roma. Discutieron la organización de la UMEC y solicitaron unirse a la Unión. La UMEC-WUCT desea dar la bienvenida a los colegas de las escuelas de Montfort (que operan en varias partes del mundo). Cada nuevo miembro de la Unión es un nuevo recurso para el viaje de la UMEC-WUCT.

Bienvenue aux Frères Montfortains
Le frère Mani Mekkunnel, président de la Global Association of Monfortian Education (GAME), et le frère Pratap Reddy, de la Maison générale des frères Montfortian, ont rencontré le secrétaire général de l'UMEC-WUCT au bureau de Rome. Ils ont discuté de l'organisation de l'UMEC et ont demandé à adhérer à l'Union. L'UMEC-WUCT souhaite la bienvenue aux collègues des écoles montfortaines (présentes dans diverses régions du monde). Chaque nouveau membre de l’Union est une nouvelle ressource pour le parcours de l’UMEC-WUCT

Benvenuti cari Fratelli Monfortiani
Fratello Mani Mekkunnel, presidente della Global Association of Monfortian Education  (GAME), e Fratello Pratap Reddy, della Casa Generalizia dei Fratelli Monfortiani, si sono incontrati con il segretario generale dell'UMEC-WUCT nell'ufficio di Roma. Hanno discusso dell'organizzazione dell'UMEC-wuct e hanno chiesto di poter aderire all'Unione. L'UMEC-WUCT dà il benevenuto ai colleghi delle scuole monfortiane (che operano in varie parti del mondo). Ogni nuovo aderente all'Unione è una grande risorsa per il cammino dell'UMEC-WUCT.




lunedì 10 giugno 2019

EDUCATION AND GENDER: DIALOGUE. NO IDEOLOGY - EDUCATION ET GENDER. DIALOGUE, NO IDEOLIGIE

  IT - EN - ES - FR - PT

Vatican document on gender: Yes to dialogue, no to ideology

The Congregation for Catholic Education has published “Male and Female He Created Them: Towards a path of dialogue on the question of gender theory in education”. The new document is intended as an instrument to help guide Catholic contributions to the ongoing debate about human sexuality, and to address the challenges that emerge from gender ideology.

By Debora Donnini

The objective of the document — entitled "Male and Female He Created Them: Towards a path of dialogue on the question of gender in education” — is to support those engaged in the education of the younger generations to address “methodically”, in light of the broader horizon of education in love, the issues most debated today on human sexuality.
In particular, it is addressed to Catholic schools and to those who, inspired by a Christian vision, work in other schools; to parents, students, and staff; but also to bishops, priests, and religious, as well as ecclesial movements and associations of the faithful. The Congregation for Catholic Education, which prepared the text, speaks of “an educational crisis”, in particular on the themes of affectivity and sexuality, in the face of “challenges emerging from varying forms of an ideology that is given the general name ‘gender theory’, which 'denies the difference and reciprocity in nature of a man and a woman',” and considers them as “merely the product of historical and cultural conditioning.” Identity would then “become the choice of the individual, one which can also change over time “. The text speaks of an anthropological disorientation that characterizes the cultural climate of our time, contributing to “the destabilization of the family.” Quoting Amoris laetitia, the document says that, among other things, this ideology “leads to educational programmes and legislative enactments that promote a personal identity and emotional intimacy radically separated from the biological difference between male and female”. This is the context of the new document, which aims to promote a methodology “based on three guiding principles” of listening, reasoning, and proposing.
Dialogue through listening, reasoning and proposing
In engaging in dialogue on the question of gender in education, the document makes a distinction “between the ideology of gender on the one hand, and the whole field of research on gender that the human sciences have undertaken, on the other”. Citing Pope Francis, it notes that “while the ideologies of gender claim to respond […] ‘to what are at times understandable aspirations’, they also seek ‘to assert themselves as absolute and unquestionable, even dictating how children should be raised’, and thus preclude dialogue”. Nonetheless, research has been carried out which seeks to deepen our understanding of the differences between men and women, and how those are experienced. The document therefore explains that “it is in relation to this type of research than we should be open to listen, to reason and to propose”.
In the brief historical survey of the beginnings of gender theory, the document notes that in the 1990s “it was suggested that one could uphold the theory of a radical separation between gender and sex, with the former having priority over the latter”. It continues, “Such a goal was seen as an important stage in the evolution of humanity, in which ‘a society without sexual differences’ could be envisaged”. Further, “in a growing contraposition between nature and culture, the propositions of gender theory converge in the concept of ‘queer’, which refers to dimensions of sexuality that are extremely fluid, flexible, and as it were, nomadic”. This, the document says, “culminates in the assertion of the complete emancipation of the individual from any a priori given sexual definition, and the disappearance of classifications seen as overly rigid”.
Points of agreement and criticisms
Nonetheless, the document goes on to point out “some positions that could provide points of agreement” within the framework of gender research, which have “the potential to yield growth in mutual understanding”. One area of possible agreement, it suggests, “is the need to educate children and young people to respect every person in their particularity and difference, so that no one should suffer bullying, violence, insults or unjust discrimination based on their specific characteristics (such as special needs, race, religion, sexual tendencies, etc.)”.
As another example, the document points out, “as a further positive development” the “values of feminity” found in contemporary reflections on gender.” In particular, it speaks of the willingness of women to dedicate themselves in a special way to human relationships, especially for the benefit of the weakest. Quoting St John Paul II, the document notes that women “exhibit a kind of affective, cultural and spiritual motherhood which has inestimable value for the development of individuals and the future of society”.
However, the document also highlights some “points of criticism”, noting, for instance, that “gender theory (especially in its most radical forms) speaks of a gradual process of denaturalisation, that is a move away from nature”. In this view, concepts such as “sexual identity” and “family” are based on “a confused concept of freedom in the realm of feelings and wants”.
The document later reflects on the “rational arguments” that clarify the centrality of the body as “an integrating element of personal identity and family relationships”. The human body, it maintains, “is subjectivity that communicates the identity of being.” This helps us understand “why the data of biological and medical science shows that ‘sexual dimorphism’” can be proved by science, as, for example, by the study of chromosomes.
This also recalls the importance of the dialogue between faith and reason.
Proposing a Christian anthropology
The third main section of the document offers the proposal that comes from Christian anthropology. “This is the fulcrum on which to support” an integral ecology of man. The document recalls the verse from Genesis, “male and female He created them”. It argues that human nature is to be understood in light of the unity of body and soul, in which the “horizontal dimension” of “interpersonal communion” is integrated with the “vertical dimension” of communion with God.
Turning to education, the document stresses the primary rights and duties of parents with regard to the education of their children — rights and duties which cannot be delegated or usurped by others. It also notes that children have the right to a mother and a father, and that it is within the family that children can learn to recognise the beauty of sexual difference.
Schools, for their part, are called to engage with the family in a subsidiary way, and to dialogue with parents, respecting also the family’s culture. It is necessary, the document says, to rebuild an “alliance” between family, schools, and society, which can “produce educational programmes on affectivity and sexuality that respect each person’s own stage of maturity regarding these areas and at the same time promote respect for the body of the other person.”
The path of dialogue: Transforming concerns and misunderstandings
The document “Male and Female He Created Them” concludes by saying that “the path of dialogue, which involves listening, reasoning and proposing, appears the most effective way towards a positive transformation of concerns and misunderstandings, as well as a resource that in itself can help develop a network of relationships that is both more open and more human”. In contrast, it continues, “although ideologically-driven approaches to the delicate questions around gender proclaim their respect for diversity, they actually run the risk of viewing such differences as static realities and end up leaving them isolated and disconnected from each other.”
The document also emphasizes the “legitimate aspirations of Catholic schools to maintain their own vision of human sexuality”, maintaining that “a democratic state cannot reduce the range of education on offer to a single school of thought”.
Finally, the document notes the importance for Catholic schools of taking “into consideration the age-group of the students to be taught”, and of treating “each person with respect”. This can be done, it says, “through a way of accompanying that is discreet and confidential, capable of reaching out to those who are experiencing complex and painful situations”. Every school, it says, should propose itself as “an environment of trust, calmness, and openness, particularly where there are cases that require time and careful discernment” in order “to provide a patient and understating ear, far removed from any unjust discrimination”.




 IT - EN - ES - FR - PT

domenica 9 giugno 2019

PENTECOST: ALLOW THE SPIRIT TO HELP US - ECOUTER L'ESPRIT SAINT AVEC LE COEUR - EL ESPIRITU SANTO TRAE ARMONIA DENTRO DEL HOMBRE

 By Linda Bordoni

Pope Francis encouraged the faithful of the city of Rome to allow the Spirit to take them by the hand and bring them to the heart of the city to hear the cry of those in need of salvation.
He was celebrating Holy Mass with the faithful of the Diocese of Rome in St. Peter’s Square on Saturday evening, the eve of the feast of Pentecost.
Noting that the celebration marks the evening of the last day of the Easter Season, the Pope said, on the feast of Pentecost, “Jesus is in our midst and proclaims out loud: Let anyone who thirsts come to me and drink”.
The Pope said that the Holy Spirit springs from the heart of the Risen Jesus, and fills our hearts with mercy.
“How I wish that the people who live in Rome would recognize the Church, recognize us”, for the humanity, the mercy, the tenderness of which there is so much need, he said.
The Church is a mother
He said they would feel at home, at the “maternal home” where they are always welcome and where they can always return.
“They would always feel welcomed, listened to, understood, helped to take a step toward the kingdom of God… As a mother knows how, even when the children have already grown up,” he said.
Pope Francis said that these thoughts concerning the maternal aspect of the Church remind him of when, 75 years ago, on 11 June 1944, Pope Pius XII carried out a special act of thanksgiving and supplication of the Virgin, for the protection of the city of Rome.
He said he did this in the Church of St Ignatius, where the venerated image of the Madonna of Divine Love had been brought.
“Divine Love is the Holy Spirit that springs from the Heart of Christ,” he said.
And reflecting on how there are those in our time, as in every time, who seek to build “a city and a tower that reaches up to the sky,” the Pope lamented such human projects in which there is no space for God.
The Pope said that so often we are so taken by our own constructions that give us the illusion of touching heaven that we end up losing sight of the true horizon.
“Instead, the Spirit explodes into the world from on High, from God’s womb, there where the Son was generated, and makes all things new” he said.
The primacy of the Spirit
What we are celebrating today, all together, in the city of Rome, Pope Francis explained, is the primacy of the Spirit “that makes us fall silent before the unpredictability of God’s plan, and then fills us with joy.”
“So it was this that God had in mind for us!” This journey as Church, this passage, this Exodus, this arrival in the promised land, the city of Jerusalem, of the doors that are always open for everyone, where the various languages spoken by man are composed in the harmony of the Spirit,” he said.
He said that the “cry of the people who live in this city and the cry of creation as a whole, is none other than the cry of the Spirit: it is the birth of a new world”.
The Pope added that if “pride and a presumed moral superiority do not dull our hearing, we will realize that behind the cry of so many people there is none other than the authentic cry of the Holy Spirit”.
It is the Spirit, he said, who pushes us, once again, to not be content, to seek to put ourselves back on the road; it is the Spirit who will save us from every diocesan “reorganization.”
“Let us then allow the Spirit to take us by the hand and bring us to the heart of the city to hear its cry”, Pope Francis said, but for this to be able to happen, our hearts must become “attentive and sensitive to the sufferings and dreams of men and women, to those who cry in secret as they raise their hands towards Heaven, because they have nothing else to hold onto on earth”.





sabato 1 giugno 2019

Pope Francis: PILLGRIMAGE - PELERINAGE - PEREGRINAR - SIAMO PELLEGRINI


Papa Francesco: “ .... Pellegrinare significa sentirsi chiamati e spinti a camminare insieme chiedendo al Signore la grazia di trasformare vecchi e attuali rancori e diffidenze in nuove opportunità per la comunione; significa disancorarsi dalle nostre sicurezze e comodità nella ricerca di una nuova terra che il Signore vuole donarci. Pellegrinare è la sfida a scoprire e trasmettere lo spirito del vivere insieme, di non aver timore di mescolarsi, di incontrarci e aiutarci. Pellegrinare significa partecipare a quella marea un po’ caotica che può trasformarsi in una vera esperienza di fraternità, carovana sempre solidale per costruire la storia (cfr Esort. ap. Evangelii gaudium, 87). Pellegrinare è guardare non tanto quello che avrebbe potuto essere (e non è stato), ma piuttosto tutto ciò che ci aspetta e non possiamo più rimandare. Significa credere al Signore che viene e che è in mezzo a noi promuovendo e stimolando la solidarietà, la fraternità, il desiderio di bene, di verità e di giustizia (cfr ibid., 71). Pellegrinare è l’impegno a lottare perché quelli che ieri erano rimasti indietro diventino i protagonisti del domani, e i protagonisti di oggi non siano lasciati indietro domani. E questo, fratelli e sorelle, richiede il lavoro artigianale di tessere insieme il futuro. ....”

To go on pilgrimage is to feel called and compelled to journey together, asking the Lord for the grace to change past and present resentments and mistrust into new opportunities for fellowship. It means leaving behind our security and comfort and setting out for a new land that the Lord wants to give us. To go on pilgrimage means daring to discover and communicate the “mystique” of living together, and not being afraid to mingle, to embrace and to support one another. To go on pilgrimage is to participate in that somewhat chaotic sea of people that can give us a genuine experience of fraternity, to be part of a caravan that can together, in solidarity, create history (cf. Evangelii Gaudium, 87).
To go on pilgrimage is to look not so much at what might have been (and wasn’t), but at everything that awaits us and cannot be put off much longer. It is to believe in the Lord who is coming and even now is in our midst, inspiring and generating solidarity, fraternity, and the desire for goodness, truth and justice (cf. Evangelii Gaudium, 71). To go on pilgrimage is to commit ourselves to ensuring that the stragglers of yesterday can become the protagonists of tomorrow, and that today’s protagonists do not become tomorrow’s stragglers. And this, dear brothers and sisters, requires a certain skill, the art of weaving the threads of the future. That is why we are here today, to say together: Mother teach us to weave the future!

Partir en pèlerinage signifie se sentir appelés et poussés à marcher ensemble, en demandant au Seigneur la grâce de transformer les rancœurs et les méfiances anciennes et actuelles en de nouvelles opportunités de communion ; c’est quitter nos sécurités et notre confort à la recherche d’une nouvelle terre que le Seigneur veut nous donner. Partir en pèlerinage, c’est le défi de découvrir et de transmettre l’esprit du vivre ensemble, de ne pas avoir peur de nous mélanger, de nous rencontrer et de nous aider. Partir en pèlerinage, c’est participer à cette marée un peu chaotique qui peut se transformer en une véritable expérience de fraternité, en une caravane toujours solidaire pour bâtir l’histoire (cf. Exhort. ap. Evangelii gaudium, n.87). Partir en pèlerinage, c’est regarder non pas tant ce qui aurait pu être (et n’a pas été) mais tout ce qui nous attend et que nous ne pouvons pas reporter davantage. C’est croire au Seigneur qui vient et qui est au milieu de nous, promouvant et encourageant la solidarité, la fraternité, le désir du bien, de vérité et de justice (cf. ibid., n.71). Partir en pèlerinage, c’est s’engager à lutter pour que ceux qui hier étaient demeurés en arrière deviennent les protagonistes de demain, et pour que les protagonistes d’aujourd’hui ne soient pas laissés en arrière demain. Et cela, chers frères et sœurs, requiert le travail artisanal de tisser ensemble l’avenir. C’est pourquoi nous sommes ici pour dire ensemble : Mère enseigne-nous à bâtir l’avenir.

Peregrinar significa sentirse convocados e impulsados a caminar juntos pidiéndole al Señor la gracia de transformar viejos y actuales rencores y desconfianzas en nuevas oportunidades para la comunión; es desinstalarse de nuestras seguridades y comodidades en la búsqueda de una nueva tierra que el Señor nos quiere regalar. Peregrinar es el desafío de descubrir y transmitir la mística de vivir juntos, de no tener miedo a mezclarnos, encontrarnos y ayudarnos. Peregrinar es participar de esa marea algo caótica que puede convertirse en una verdadera experiencia de fraternidad, caravana siempre solidaria para construir la historia (cf. Exhort. ap. Evangelii gaudium, 87). Peregrinar es mirar no tanto lo que podría haber sido —y no fue—, sino todo aquello que nos está esperando y no podemos dilatar más. Es creerle al Señor que viene y que está en medio de nosotros promoviendo e impulsando la solidaridad, la fraternidad, el deseo de bien, de verdad y justicia (cf. ibíd., 71). Peregrinar es el compromiso de luchar para que los rezagados de ayer, sean los protagonistas del mañana, y los protagonistas de hoy no se vuelvan los rezagados del mañana. Y esto, hermanos y hermanas, requiere el trabajo artesanal de tejer juntos el futuro. Por eso estamos aquí para decir juntos: Madre enséñanos a hilvanar el futuro. 

AR  - DE  - EN  - ES  - FR  - IT  - PL  - PT ]


venerdì 31 maggio 2019

OUR FATHER

AR  - EN  - ES  - FR  - IT  - PL  - PT ]

Pope Francis: " -.... Each time we say “Our Father”, we state that the word Father cannot stand on its own, apart from Our. United in Jesus’ prayer, we are also united to his experience of love and intercession, which leads us to say: “My Father and your Father, my God and your God” (cf. Jn 20:17). We are invited to make my become our, and our to become a prayer. Help us, Father, to take our brother or sister’s lives seriously, to make their history our history. Help us, Father, not to judge our brother or sister for their actions and their limitations, but to welcome them before all else as your son or daughter. Help us to overcome the temptation to act like the elder brother, who was so concerned with himself that he forgot the gift of the other person (cf. Lk 15:25-32).
To you, Father, who art in heaven, a heaven that embraces all and in which you make the sun rise on the good and the evil, on the just and the unjust (cf. Mt 5:45), we implore the peace and harmony that here on earth we have failed to preserve. We ask this through the intercession of all those brothers and sisters in faith who dwell with you in heaven after having believed, loved and suffered greatly, even in our own days, simply for the fact that they were Christians.
Together with them, we wish to hallow your name, placing it at the heart of all we do. May your name, Lord, and not ours, be the one that moves and awakens in us the exercise of charity. How many times, in prayer, do we limit ourselves to asking for gifts and listing requests, forgetting that the first thing we should do is praise your name, adore you, and then go on to acknowledge, in the brother or sister whom you have placed at our side, a living image of you. In the midst of all those passing things in which we are so caught up, help us, Father, to seek what truly lasts: your presence and that of our brother or sister.
We wait in expectation for your kingdom to come. We ask for it and we long for it, because we see that the workings of this world do not favour it, organized as they are around money, personal interests and power. Sunken as we are in an increasingly frenetic consumerism that entices us with glittering but fleeting realities, we ask you to help us, Father, to believe in what we pray for: to give up the comfortable security of power, the deceptive allure of worldliness, the vain presumption of our own self-sufficiency, the hypocrisy of cultivating appearances. In this way, we will not lose sight of that Kingdom to which you summon us.
Thy will be done, not our will. “God’s will is that all be saved” (SAINT JOHN CASSIAN, Spiritual Conferences, IX, 20). We need to broaden our horizons, Father, lest we place our own limits on your merciful, salvific will that wishes to embrace everyone. Help us, Father, by sending to us, as at Pentecost, the Holy Spirit, source of courage and joy, to impel us to preach the good news of the Gospel beyond the confines of the communities to which we belong, our languages, our cultures and our nations.
Each day we need him, our daily bread. He is the bread of life (cf. Jn 6:35.48) that makes us realize that we are beloved sons and daughters, and makes us feel no longer isolated and orphaned. He is the bread of service, broken to serve us, and asking us in turn to serve one another (cf. Jn 13:14). Father, as you give us our daily bread, strengthen us to reach out and serve our brothers and sisters. And as we ask you for our daily bread, we ask also for the bread of memory, the grace to nurture the shared roots of our Christian identity, so indispensable in an age when humanity, and the young in particular, tend to feel rootless amid the uncertainties of life, and incapable of building their lives on a solid foundation. The bread that we ask begins with a seed, slowly grows into an ear of grain, is then harvested and is finally brought to our table. May it inspire us to be patient cultivators of communion, tireless in sowing seeds of unity, encouraging goodness, working constantly at the side of our brothers and sisters. Without suspicion or reserve, without pressuring or demanding uniformity, in the fraternal joy of a reconciled diversity.
The bread we ask today is also the bread of which so many people today are lacking, while a few have more than enough. The Our Father is a prayer that leaves us troubled and crying out in protest against the famine of love in our time, against the individualism and indifference that profane your name, Father. Help us to hunger to give freely of ourselves. Remind us, whenever we pray, that life is not about keeping ourselves comfortable but about letting ourselves be broken; not about accumulating but about sharing; not about eating to our heart’s content but about feeding others. Prosperity is only prosperity if it embraces everyone.
Each time we pray, we ask that our trespasses, our debts, be forgiven. This takes courage, for it means that we must forgive the trespasses of others, the debts that others have incurred in our regard. We need to find the strength to forgive our brother or sister from the heart (cf. Mt 18:35), even as you, Father, forgive our trespasses: to leave the past behind us and, together, to embrace the present. Help us, Father, not to yield to fear, not to see openness as a threat, to find the strength to forgive each other and move on, and the courage not to settle for a quiet life but to keep seeking, with transparency and sincerity, the face of our brothers and sisters.
And when the evil that lurks at the doorway of our heart (cf. Gen 4:7) makes us want to close in on ourselves; when we feel more strongly the temptation to turn our back on others, help us again, Father, for the essence of sin is withdrawal from you and from our neighbour. Help us to recognize in every one of our brothers and sisters a source of support on our common journey to you. Inspire in us the courage to say together: Our Father. Amen..... "

Bucartes, 31th may 2019

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