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The Family: Transverse axle of our apostolic mission

“…The Christian proclamation on the family is good news indeed”(cf. AL 1)

The celebration of the Holy Family feast day is, for the Capuchin Tertiary Sisters, an opportunity to rejoice, reflect and engage themselves.  Family of Nazareth is the best school of humanity to whom the Church always refers us.

In his last encyclical “Fratelli tutti”, Pope Francis, referring to the edification of a great family, he speaks of love saying: “love shatters the chains that keep us isolated and separate; in their place, it builds bridges. Love enables us to create one great family, where all of us can feel at home… Love exudes compassion and dignity” (cf. FT 62).

We have acknowledged that family continues being the best environment to comprehend the meaning of life, to discover and to develop the personal and community gifts, to grow up in the values ​​that make better the human person, to be what we really are, to care the things we have been given while we are here on the earth and everything else that we can recognize.

If all that is so important and we discover and receive in it what is fundamental, it is vital, for the Capuchin Tertiary Sisters, to work with families, to be bridges and to be a light to help them to carry out the mission of sowing what makes possible the sprouting out of a more compassionate, kind, loving and tender humanity … the humanity we need nowadays.

Climate change, as Leonardo Boff says, is not a disease but a fever showing that, in the planet, something is wrong; as well, drug use, femicides, violence, drug trafficking and all the realities damaging life that injure us, are its consequences but their real cause is the violence dwelling in our heart, selfishness, indifference and individualism. The family is the only institution that can always generate a new culture and it is what we really needed to overcome the evil threating life and propitiate «the culture of encounter» of which speaks Pope Francis.

Our Father Founder, Luis Amigó, called us “of the Holy Family” because his desire was that we live as a family of sisters creating, in our daily life, relationships of mutual trust, security, friendship, unlimited concern for the others and our community be the environment where each one may overcome her fear and get all that, according to the psychologists, a person needs to feel well, to give the best of herself and to project herself to the mission in the best way.

«Nobody gives what he does not own.» Let’s continue engaging ourselves so that our communities be really spaces of life and each one may receive from me the best, the constructive and what God has done through me. And all that we’ll project to the families with whom we share our life and mission, telling them that it is possible to forgive, because I have been  forgiven and granted the  mercy of God and of my sisters and, at the same time, I am sorry for their little mistakes; that it is possible to serve because, in my community, we are one at the service of the other; that it is possible to sacrifice ourselves for the goodness of the other because “we take turns” in carrying each one the burdens of the other; that  it is possible to feel well in the family,  because people who sees us realize that in our community we care about the sisters most vulnerable, sick, sad, in mourning or in crisis, knowing that, sometime, we all go through these situations.

Furthermore people notes that we are growing up and how we protect each other! We are also growing in the belonging feeling proving that our roots are like those of the ceiba, a tree green even in times of drought, because it takes water from an inner source: it does not need to be watered since it  lives from inside. When our communities drink water from the true source that is God, they keep always alive and reflect the green of hope that only He can provide us.

The family life that our Father Luis glimpsed for the Capuchin Tertiary Sisters when he founded us, inspires us and leads us to work with families, as our Constitutions say in No. 61: “The example of the Family of Nazareth encourages us in our daily life and in our apostolic labor, urges us to create a family atmosphere and to pay special interest to the Christian promotion of families”.

One of the congregational dreams is that each local community live as a true family of sisters, accompanying the families and praying for them. We continue walking under the watchful eye and constant protection of Jesus, Mary and Joseph, in communion and solidarity with the families of the world.

Sr. Lilia Celina Barrera Ramirez TC

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Weakness can transform into fortitude

Covid 19 pandemic that is troubling the world since almost one year, leads us to experiment the fragility of human nature, the limitations of the health care resources even in the most developed countries and the precariousness of our life. On the other hand, we are experiencing that it is transforming the world, not only with regard to cultural habits and our ways of meeting, but also in other dimensions of our life.

Coronavirus threatens our lives, puts in crisis our economy, reveals the bands of poverty that sometimes we cannot see and even less find out, brings us to live situations of vulnerability and leads us to think about the meaning of human life. In order to face these new and unpredictable situations we are striving to get new answers to our material and moral needs, inventing or discovering new forms of family and social subsistence and refining our sense of solidarity; furthermore, the experience of impotence frequently leads us to deepen into the spiritual and religious dimension of our life.

Through media and social networks, continuously circulates contradictory news about the virus and among them we mention the convenience or no convenience of measures imposed by governments to contain its spread, the possibility to get soon a vaccine that would contribute to contain the massive contagion and the alarming information about the number of infections and deaths. This avalanche of information creates tension, fear, doubts and also expectations of something that, from a scientific point of view, no one can guarantee. Loneliness, the loss of the own loved ones and the socio-economic consequences of the pandemic, envelop in pain and suffering an increasing number of the world’s population that, frequently, lose hope and trust in institutions and that contributes to destabilize the social and moral equilibrium of the citizens.

On the other hand, we are witnesses of many initiatives of solidarity promoted by organizations and people working hard to alleviate pain and loneliness and to care the most fragile population. The commitment of those that work in direct contact with the sick people, exposing themselves to the risk of contagion as well as the joint effort of researchers who seek out efficient therapies to save lives and vaccines that may prevent contagion, are lights that illuminate the shadow and death in which we live. And we know also that, beyond these concrete testimonies, many people are discovering or rediscovering the light of faith and the experience of their fragility leads many people to look for something that exists beyond what is visible and to renew their contact with God. The high number of people that during the “lockdown” participated in the Eucharist through the medias as well the millions of people who, through television and social networks, followed on March 27th 2020 the prayer promoted by Pope Francis to ask God for the end of the pandemic, are a clear proof of that.

When darkness envelops the earth, when man lives the dramatic experience of pain and annihilation, when he experiences his greatest fragility, God comes out to meet him and, with discretion, he manifests his glory. That is the great mystery of redemption achieved for us in the Word made man to be part of the human history.

At the moment of creation, God broke the darkness of the initial chaos by creating light (Gen 1,2-3), the mysterious presence of God in a pillar of fire, led the Jews out of the darkness of their slavery (Ex 13,21-22)  and the light of the Risen One forever enlightened humanity, awakening hope and faith in their hearts (Lc 24,13ff).

The experience of fragility that the world is undergoing is undoubtedly an experience of pain and death, but, as Paul says, in human weakness the strength of God is manifested (2Cor 12,9-10) and we really perceive that the Lord is discreetly present in our midst, through the goodness sprouting out during  pandemic.

Franciscan and Amigonian charismatic sources relate several facts proving that weakness is a fertile ground for newness and life. Francis of Assisi, before taking a significant route change in his life, experienced a profound human failure when he suffered a military defeat and felt sick and Father Luis Amigó grew humanly and spiritually through the hard experiences of his parents’ death being he still very young, the social violence caused by the political situation and the epidemics.

The Word of God and history, teacher of life, tell us that is we assume our fragility and weakness with faith and trust in the Lord, they may open for us the way to a new creation; pain and death destroy but the heart of man, always thirsty for life, looks for what can regenerate it and faith, putting us in relationship with God and inserting us into his new and eternal life, is a light and a source of hope illuminating the darkness that surrounds us and sets in motion charity, that always renews goodness and life.

The same pandemic is transforming our lifestyles; it is breaking cultural patterns and habits that, perhaps, are not bad in themselves, but, perhaps, need to be reoriented and, at the same time, it leads us to rediscover the taste of simple things, the value and the importance of relationships and family life, the beauty of the encounter that at present we cannot have, the usefulness of the means of communication that enable us to continue working as well as many other things. All that could be the beginning of a new more human, relational and ecological life, and all that is very positive.

For the believer also, the pandemic is an experience of fear, disorientation, pain, death, fatigue, restless search out of what may help us to overcome this moment and sometimes he also fells in the indiscipline and refuses to apply the sanitary measures proposed and imposed by civil governments but, at the same time, the epidemic is an invitation to take the lamp of his faith in his hands, to keep it on pouring in it the oil of prayer that puts him in communion with God and intercedes for the world, to firmly hope that the Lord can do everything, to commit himself to others through acts of charity and to be obedient and collaborative with the civil and ecclesial authorities (Rm 13,1; Tit 3,1), following their directives and motivating others to do it. That is what Father Luis Amigó did, in similar circumstances (cf. CW 2192).

Fortitude springing from weakness and light breaking the darkness: when these two apparently opposing realities interweave, life is regenerated and the experience of the pandemic, even in the midst of the pain that continue affecting us, will transform into a profound renewal of personal and social life. Let man disregard not this opportunity and let him entrust to his Creator the re-creation that humanity needs nowadays.

Sr. Cecilia Pasquini TC

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Religious life and Social Networks

Humanity is living a crucial moment due to the pandemic and to the “infodemic” (saturation of information dispersed and broadcasted at every moment) however, possibly,  in later years we will be certain of the question above described and we will know whether consecrated life is not depleted by technology and social network.

At present, it is evident that, due to technology, religiosity forms have completely changed. Writers, who do not ignore the autonomization of religious practice, nor the changes of life and contemporary religious imaginary in the world, affirm that the same religious ideology is modified by the social networks, and the new interactions through the digital world. However, the question could be: “Will social networks and internet be the best resource to grow spiritually? Is it necessary to be present in these new scenarios?

Talking about social networks, we realize that a radical change has taken place in the life of many people as well as in their way of acting and thinking. It is enough to look around us to notice that, in very few decades, society has changed so rapidly that we have been not able to realize it. Today it is normal that, as in all our houses, parishes and religious communities, there is a connected to the internet computer that allows us to send and receive information by e-mail or to maintain contacts through Facebook or Twitter; all these instruments have strongly modified our daily life and relationships and not only the social ones, but also the dialogue about and among religious beliefs circulating through Internet. I

t is exactly the appearance of the web that led the Church to rethink about the mission entrusted to her by Christ: to announce the Gospel up to the ends of the world. Indeed, the Church and consecrated life propose the evangelical message increasing the use of the instruments that web provides like, for example, religious blogs, news portals, spaces for personal reflection or discussion about spiritual issues and the presence of religious men and women in social networks.

A study made in the year 2019 revealed that, among adult people, the four most used social networks are Facebook, Pinterest, WhatsApp and Twitter and, among the adolescents, TikTok and Instagram. The general tendency is that, as access doors to social networks, people are using mobile devices and it is significant that, in fact, the two most used worldwide social networks work like applications only for mobile devices: WhatsApp that has more than 1.9 billion users (data referred to the second half of 2018), Instagram 800 million users (data referred to January 2018) and TikTok with more than 700 million users.

All these data provides coordinates to outline an adequate apostolic action: they facilitate a healthy realism, allow reconsidering more or less general needs according to the trends and offering an opportunity to examine ourselves taking into consideration these data.

Because of that, social networks offer an opportunity to serve the culture of love and, within such a great banality, they offer an oasis of faith and spirituality. The web may provide many experiences but it I necessary to identify them well because, quite often, they may be empty.

That is why it is convenient to consider the following recommendations:

  • To use internet as an information tool
  • To pay attention to the digital mediation in the relationship.
  • To establish criteria about the need and the use of the network.
  • To take into account that, in order to balance all the aspects, “the less is better”.
  • To be authentic.
  • To create off-line spaces (disconnection).
  • To keep the control.
  • To plan.
  • To apply the congregational Protocol for the use of social networks.

By mandate of Jesus Christ, we should evangelize through internet, because it belongs to  the missionary nature of the Church, the world expects that from us (without knowing it) and internet, being an inhabited place and an atrium of the Gentiles is always an opportunity. We have been created and we are on the web to be light.

But it is not enough to “stroll” the digital streets, simply being connected: it is necessary that the connection favor a true encounter. (Pope Francis, Message 50 Day of social communications).

Our presence in the networks should be an output to the peripheries. We should be witnesses, create communities and be daughters of the Church and women of prayer.

Some keys to think about the Internet with the Church: We have to ask ourselves:

  • Do I use the web as a medium and as a place inhabited by human hearts?
  • Do I promote a culture of meeting with others or do I take refuge in closed sectors?
  • Do I accept my responsibility by showing myself as a Christian online?
  • Is internet part of my life of faith (prayer, sacraments, spiritual life …)?

Consecrated life should contribute to network with a witness of

  • Fraternity.
  • Life according the Gospel.
  • Mercy and personal encounter.
  • Hope for our society.

The network gives us the possibility of a «free» and effective apostolate, it can help us to live the Charisma, it empowers our creativity, it inserts us into a new culture where we can instill the Gospel, it fosters us in personal encounters with users of any conditions and allows us to give more visibility to the Congregation.

The great challenge is to be significant and not only to be in the network; we should penetrate into consciences, promote a true encounter and update ourselves personally and as a community; that has to be a planned exercise having a clear objective and we have to know how to communicate every day in an attractive way and always showing ourselves explicitly or implicitly. It is worth to be present in the networks and so be witnesses of mercy, hospitality and constant evangelization, since the personal identity of a consecrated woman is related not only with herself but with God. «So that they may see your good works» (Mt 5,16).

Some advice and tools to be more productive on social networks:

  1. To schedule
  2. To plan our time into tasks.
  3. To set a limit to the time.
  4. To use a calendar.
  5. To create templates for content.
  6. To manage the information.
  7. “To take the pulse” of the audience.
  8. To work as a team.
  9. To measure, increase and improve.
  10. The blockage belongs only to our imagination.