LITURGY IN THE LIFE OF A PRIEST

Talk: Priests’ Meeting, Nashik Catholic Diocese, 28 Jan 11, Fri, 9am

All of us present here, undoubtedly, have been attracted by a good, holy priest who celebrated the Holy Mass with devotion, faith and love.  I recall my life in my own parish hostel in Assam, in the diocese of Tezpur, how I was attracted by the Eucharistic celebration. And I thought to myself that one day I will also celebrate Mass.

As priests, our life is so much immersed in liturgy, especially in the celebration of the Eucharist and the sacraments.

This morning, I would like to place before you some liturgical sharings under the title Liturgy in the life of a priest. The injunction from the Church and the Lord is that we become ‘pastors’ (who lead the people to God and bring down God to them) and not just ‘rubricists or doers of ceremonies and ceremonials’.

1)Life of a priest and the celebration of Eucharist are integral

Pope John Paul II gave us a strong reminder of this with his encyclical Ecclesia de Eucharistia (17 Ap 2003) wherein he set forth afresh certain elements of great importance on this subject in view of the ecclesial circumstances of our times. We know the importance of the eucharist in relationship to the church. Today, however, a priest’s life is so hectic. Full of administration that at times there is hardly time to prepare oneself really well for this great mystery.

Pope John Paul II, in his apostolic journey to Ireland, wayback on 1 Oct 1979, he addressed priests, missionaries, religious brothers and sisters at St Patrick’s College, Maynooth, Monday.

2: My first words go to the priests, diocesan and religious. I say to you what Saint Paul said to Timothy. I ask you "to fan into a flame the gift that God gave you when (the Bishop) laid (his) hands on you" (2 Tim 1:6). Jesus Christ himself, the one High Priest said: "I have come to bring fire to the earth, and how I wish it were blazing already!" (Lk 12 :49). You share in his priesthood; you carry on his work in the world. His work cannot be done by lukewarm or half-hearted priests. His fire of love for the Father and for men must burn in you. His longing to save mankind must consume you.

You are called by Christ as the apostles were. You are appointed like them, to be with Christ. You are sent, as they were, to go out in his name, and by his authority, to "make disciples of all the nations" (cf. Mt 10:1; 28:19; Mk 3:13-16).

Your first duty is to be with Christ. You are each called to be "a witness to his Resurrection" (Acts1:22). A constant danger with priests, even zealous priests, is that they become so immersed in the work of the Lord that they neglect the Lord of the work.

We must find time, we must make time, to be with the Lord in prayer. Following the example of the Lord Jesus himself, we must "always go off to some place where (we can) be alone and pray" (cf.Lk 5:16) . It is only if we spend time with the Lord that our sending out to others will be also a bringing of him to others.

3: To be with the Lord is always also to be sent by him to do his work. A priest is called by Christ; a priest is with Christ; a priest is sent by Christ. A priest is sent in the power of the same Holy Spirit which drove Jesus untiringly along the roads of life, the roads of history. Whatever the difficulties, the disappointments, the set-backs, we priests find in Christ and in the power of his Spirit the strength to "struggle wearily on, helped only by his power driving (us) irresistibly" (cf. Col1:29).

2) Dangers of a slip-shod Eucharistic Celebration

We are well aware of the dangers of a slip-shod Eucharistic celebration. Since we are so busy, there is a danger to take some short-cuts. Pope John Paul II warns us strongly in the same encyclical of Ecclesia de eucharistia.

52: All of this makes clear the great responsibility which belongs to priests in particular for the celebration of the Eucharist. It is their responsibility to preside at the Eucharist in persona Christi and to provide a witness to and a service of communion not only for the community directly taking part in the celebration, but also for the universal Church, which is a part of every Eucharist. It must be lamented that, especially in the years following the post-conciliar liturgical reform, as a result of a misguided sense of creativity and adaptation there have been a number of abuses which have been a source of suffering for many. A certain reaction against “formalism” has led some, especially in certain regions, to consider the “forms” chosen by the Church's great liturgical tradition and her Magisterium as non-binding and to introduce unauthorized innovations which are often completely inappropriate. 

I consider it my duty, therefore to appeal urgently that the liturgical norms for the celebration of the Eucharist be observed with great fidelity. These norms are a concrete expression of the authentically ecclesial nature of the Eucharist; this is their deepest meaning. Liturgy is never anyone's private property, be it of the celebrant or of the community in which the mysteries are celebrated. The Apostle Paul had to address fiery words to the community of Corinth because of grave shortcomings in their celebration of the Eucharist resulting in divisions (schismata) and the emergence of factions (haireseis) (cf. 1 Cor 11:17-34). Our time, too, calls for a renewed awareness and appreciation of liturgical norms as a reflection of, and a witness to, the one universal Church made present in every celebration of the Eucharist. Priests who faithfully celebrate Mass according to the liturgical norms, and communities which conform to those norms, quietly but eloquently demonstrate their love for the Church. Precisely to bring out more clearly this deeper meaning of liturgical norms, I have asked the competent offices of the Roman Curia to prepare a more specific document, including prescriptions of a juridical nature, on this very important subject. No one is permitted to undervalue the mystery entrusted to our hands: it is too great for anyone to feel free to treat it lightly and with disregard for its sacredness and its universality.

3) Dangers of Liturgical Abuses

In line with the injunction of the pope, the sacred congregation for divine worship and the discipline of the sacrament issued an instruction Redemptionis Sacramentum, 25 March 2004, on certain matters to be observed or to be avoided regarding the Most Holy Eucharist.

2. This instruction takes up some elements of liturgical norms that have been previously expounded or laid down and even today remain in force in order to assure a deeper appreciation of the liturgical norms; to establish certain norms by which those earlier ones are explained and complemented; and also to set forth for Bishops, as well as for Priests, Deacons and all the lay Christian faithful, how each should carry them out in accordance with his own responsibilities and the means at his disposal.

9: The document says that abuses are often based on ignorance, in that they involve a rejection of those elements whose deeper meaning is not understood and whose antiquity is not recognized. For “the liturgical prayers, orations and songs are pervaded by the inspiration and impulse” of the Sacred Scriptures themselves, “and it is from these that the actions and signs receive their meaning”. As for the visible signs “which the Sacred Liturgy uses in order to signify the invisible divine realities, they have been chosen by Christ or by the Church”. Finally, the structures and forms of the sacred celebrations according to each of the Rites of both East and West are in harmony with the practice of the universal Church also as regards practices received universally from apostolic and unbroken tradition, which it is the Church’s task to transmit faithfully and carefully to future generations. All these things are wisely safeguarded and protected by the liturgical norms.

11: The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured”. On the contrary, anyone who acts thus by giving free reign to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved, and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal, but are detrimental to the right of Christ’s faithful to a liturgical celebration that is an expression of the Church’s life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God. The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ’s faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of “secularization” as well.

4) General Instruction of the Roman Missal (GIRM), Institutio generalis Missalis Romani (IGMR), 3^rd edition, March 2002. This will need another revision in view of the new missal.

GIRM has brought about changes not in the theology of the eucharist but in the ‘importance and dignity of the Eucharistic celebration’.

A few reminders to us all:

1)Vatican II’s SC14 exhortation: participation – active, full and conscious. We are trying to achieve this even today.

2) IG22: dignity of the celebration through the liturgical space, music and art.

3) IG29: readings are to be proclaimed.   4) IG39: importance of singing, choir.

5) IG42, 43: movements and postures ‘pertains to the common spiritual good of the people of God, rather than to personal inclination or arbitrary choice.’  6) IG276: incensation is an expression of reverence and of prayer but the use of it is optional in any form of Mass.

7) IG296: altar at Mass becomes the centre of liturgy.   8) IG305: Moderation in decorations. Flowers are placed around and not on it.  9) IG307: candles are to be appropriately placed either on or around the altar in a way suited to the design of the altar. 10) IG308: crucifix…to be clearly visible to the people gathered together. 11) IG24: inculturation of gestures, signs and symbols, 12) IG61: responsorial ps should correspond to each reading.

5) New Missal 2011

It is the outcome of Liturgiam authenticam, 28 March 2001, of the SC for divine worship and the discipline of the sacraments, 5^th instruction, ‘for the right implementation of the constitution on the sacred liturgy of the 2^nd Vatican Council (SC36), on the use of vernacular languages in the publication of the books of the Roman liturgy.  To appreciate the outcome of the new missal, it is recommended that one goes through the following:

i)                    Explaining the history of the roman missal

ii)                  The new English translation of the missale romanum 2002

iii)                The ars celebrandi and the new roman missal

iv)                Pro multi

v)                  And with your spirit

vi)                New Missal: priest and the faithful

Contributed by Fr Alu, sdb. I appreciate his thinking of the Priesthood

WHY JESUS? Can Jesus bring meaning to life?

Jesus Christ spoke of life being full of meaning and purpose. He said that we are important to God, and our meaning in life can only be fulfilled by a relationship with our Creator.

However, many think that Jesus Christ wants us to become religious. They think Jesus came to take all the fun out of life, and give us impossible rules to live by. They are willing to call him a great leader from the past, but say he is not relevant to their lives today.

One of my companions thought that Jesus was just another religious leader who set up impossible rules to live by. He thought Jesus was totally irrelevant to his life.

Then one day at a student union lunch table he sat next to a vibrant young coed with a radiant smile. Intrigued, he asked her why she was so happy. Her immediate reply was, “Jesus Christ!” 

Jesus Christ? he bristled, firing back:

“Oh, for God’s sake, don’t give me that garbage. I’m fed up with religion; I’m fed up with the church; I’m fed up with the Bible. Don’t give me that garbage about religion.”

But the unfazed young coed calmly informed him,

“Mister, I didn’t say religion, I said Jesus Christ.”

he was stunned. He had never considered Jesus more than a religious figure, and didn't want any part of religious hypocrisy. Yet here was this joyful Christian woman talking about Jesus as someone who had brought meaning to her life.

Jesus Christ claimed to answer all the deep questions about our existence. At one time or another, many of us question what life is all about. Have you ever gazed up at the stars on a pitch-black evening and wondered who put them there? Or have you ever seen a sunset and thought about life’s biggest questions:

• “Who am I?”
• “Why am I here?” 
• “Where am I going after I die?”

Although other philosophers and religious leaders have offered their answers to the meaning of life, only Jesus Christ proved his credentials by rising from the dead. Skeptics like my friend who originally scoffed at Jesus’ resurrection, have discovered that there is compelling evidence that it really occurred.

If we take his words seriously, Jesus offers life with real meaning. He said that life is much more than making money, having fun, being successful, and then ending up in a graveyard. Yet, many people still making an attempt  to find meaning in fame and success, even those who have already made it to the mountaintop.

Conversion of St Paul - DB: Instrument of God’s compassion and forgiveness

On this 4^th day of the novena, we reflect on the theme of DB, being instrument of God’s compassion and forgiveness to the young expressed concretely in the sacrament of confession. The church too reminds us of the feast of St Paul’s conversion. It is right and fitting that these two themes should come together on this day as we also conclude the unity octave. True unity will come through only if people are ready to be compassionate, to be understanding and be ready to forgive and be forgiven, ready to change one’s heart and life, and everything.

The readings of this evening invite us to reflect on these following lines: having a forgiving attitude towards oneself and towards one another: forgiving past hurts, unconditional love and acceptance of one another and concern for one another. Paul’s conversion shows how the most difficult person has the possibility of becoming the greatest saint.

DB became a great instrument of compassion and forgiveness especially through the ministry of the sacrament of confession or reconciliation or penance. That is why he is called the Apostle of Confession because of his lifelong dedication to this special ministry. At the age of 9, he was given the mission of transforming the wild animals into gentle lambs. And the great means to achieve this was through this beautiful sacrament of penance or confession. Don Bosco's great zeal and love to the formation to the youth of his day summed up in his own words "Kindness under all conditions and an open chapel with facilities for confession and communion.”

Don Bosco's advice to young people was to make frequent and sincere confession and to put into practice their resolutions, for he would often say "By their fruits you shall know them" (Mt 7, 16). He abhorred the taking of the sacrament of Confession for granted.

On 8 Dec 1841, when he met Bartholomew Garelli in the sacristy, one of the questions he asked was: Did you make your first communion? which implied, did you make your first confession as well?

During DB’s time, the priests would hear confession only in the churches. But DB was felt that this was limiting God’s compassion and forgiveness especially to the young. He got the ecclesiastical approval to hear confessions in the playground, in streets, in carriages, in trains, on river banks – anywhere. 

DB became a great instrument of compassion and forgiveness when he made available for his boys the beautiful practice of the monthly ‘exercise for a happy death’ which in today’s terminology we call ‘monthly recollection’. We feel a dread at the thought of ‘death’. We recall Dominic Savio’s motto: ‘Death but not sin’.

Let me share with you some concrete ways in which one can experience compassion and forgiveness in one’s life.

i)First and foremost is the ‘a deep awareness of one’s sinfulness’: unless one is aware of this, one cannot proceed to the path of conversion which is exemplified in the prodigal son, in Paul, and in the life of DB. He would often tell his boys: ‘Avoid sin like a plague’. He had this caption put up in his oratory: God sees me… so that the boys would be aware of God’s presence and avoid sin. 

Compassion and forgiveness, conversion and change of heart have meaning and relevance only in the context of being aware of sin. Only if we are aware that we are sinners, can we avail ourselves of God’s compassion and forgiveness.

ii) After one is aware of sin, one requires the will to change, to convert, to ask for forgiveness. This is called ‘metanoia’ – a total change, inside out.  We receives God’s compassion and forgiveness in the sacrament of confession.

BUT what is the stark reality of this sacrament today?

It is really unfortunate that today there are long lines for communion, and short lines for confession. This is the result of relativistic mentality of our generation. The problem is more grave than we think. The great danger (we may even call it ‘true danger’) is that many priests themselves are unavailable for this. Administration takes up almost all the time, energy and what nots.

Wayback in 1946, in Boston, Pope Pius XII admitted that the “most grave sin in the world today is the loss of sense of sin”. And history shows that this has taken place throughout the Church’s life: greater/lesser sense of sin.  Pope John Paul II was very emphatic about this ‘loss’ in his various writings on confession. Even the present pope Benedict XVI laments and warns: ‘We are losing the notion of sin’, as attendance at confession plummets.

Therefore, when there is no sin at all, compassion and forgiveness do not find any place in our life.

Let me now share with something from an article from Time Magazine, 24 Mar 2008, p.60, an essay written by Nancy Gibbs entitled: ‘The New Road to Hell: The Vatican reflects on its mortal sins for the modern age. Want salvation? Pick up your trash.’

She writes thus:

Our catechism teaches us that there are 7 deadly sins: pride, gluttony, melancholy (which was dropped in the 17^thc in favour of sloth), lust, greed, envy and anger. Anger gives rise to violence; gluttony to waste, pride to every manner of tragedy and hurt. They were judged sufficient for the past 15 centuries, ever since they were catalogued by Pope Gregory the Great, with an assist from Thomas Aquinas and Dante.

The culture celebrates what once it sanctioned: parents encourage pride as essential to self-esteem; (a group of self-rising French chefs has petitioned the Vatican that being a gourmand is no sin). Envy is the engine of tabloid culture. Lust is an advertising strategy; anger, the righteous province of the aggrieved. Most days I’d give anything for some sloth. Moral philosopher Mae West observed: ‘To err is human, but it feels divine’. She also advised: ‘When choosing between two evils, I always like to try the one I never tried before’.

Now there is the broader range of sins from Vatican for the modern age. Gianfrano Girotti, the no 2 Catholic official in charge of confessions and penitence told the Vatican’s newspaper: ‘You offend God not only by stealing, blaspheming or coveting your neighbour’s wife,’ but also by polluting, cloning, taking drugs, promoting social injustice or becoming obscenely rich. Where the standard sins are individual failings, in a global culture, sin is social. ‘Attention to sin is a more urgent task today’, Girotti said, ‘precisely because its consequence are more abundant and more destructive’.

Realm of biotechnology was especially dangerous, which reflects church teaching that destroying an embryo equates with murder. But the original mortal sins had as much to do with attitudes as with acts. Greed might lead to theft, lust to adultery, but the sin began in the heart. Yet modern research does not seem wicked to many suffering patients or the doctors who hope to cure them; the church’s sins is their salvation. Likewise the accumulation of excessive wealth: leave aside the historical irony of this charge issuing from the Vatican. What do we make of Bill Gates, the great acquisitor, who as a philanthropist, is now arguably the greatest individual force for good around the world? Does it not seem as if he has grasped the eternal somewhere along the way?

The writer adds 7 other modern age deadly sins:

i) genetic modification, 

ii) human experiments such as cloning,

iii) polluting the environment – adding to global warming,

iv) causing social injustice, 

v) causing poverty, 

vi) becoming obscenely wealthy and 

vii) taking drugs.

Dear friends, may this feast of the conversion of St Paul and the DB novena make us aware that there are deadly sins existing in our world and that we need to change our life and receive compassion and forgiveness from the Lord.

I place on record Fr Alu for sharing his thoughts with regards to this theme on Conversion which is well articulated and worthwhile to be reflected upon.

Conversion of St Paul - DB: Instrument of God’s compassion and forgiveness

On this 4^th day of the novena, we reflect on the theme of DB, being instrument of God’s compassion and forgiveness to the young expressed concretely in the sacrament of confession. The church too reminds us of the feast of St Paul’s conversion. It is right and fitting that these two themes should come together on this day as we also conclude the unity octave. True unity will come through only if people are ready to be compassionate, to be understanding and be ready to forgive and be forgiven, ready to change one’s heart and life, and everything.

The readings of this evening invite us to reflect on these following lines: having a forgiving attitude towards oneself and towards one another: forgiving past hurts, unconditional love and acceptance of one another and concern for one another. Paul’s conversion shows how the most difficult person has the possibility of becoming the greatest saint.

DB became a great instrument of compassion and forgiveness especially through the ministry of the sacrament of confession or reconciliation or penance. That is why he is called the Apostle of Confession because of his lifelong dedication to this special ministry. At the age of 9, he was given the mission of transforming the wild animals into gentle lambs. And the great means to achieve this was through this beautiful sacrament of penance or confession. Don Bosco's great zeal and love to the formation to the youth of his day summed up in his own words "Kindness under all conditions and an open chapel with facilities for confession and communion.”

Don Bosco's advice to young people was to make frequent and sincere confession and to put into practice their resolutions, for he would often say "By their fruits you shall know them" (Mt 7, 16). He abhorred the taking of the sacrament of Confession for granted.

On 8 Dec 1841, when he met Bartholomew Garelli in the sacristy, one of the questions he asked was: Did you make your first communion? which implied, did you make your first confession as well?

During DB’s time, the priests would hear confession only in the churches. But DB was felt that this was limiting God’s compassion and forgiveness especially to the young. He got the ecclesiastical approval to hear confessions in the playground, in streets, in carriages, in trains, on river banks – anywhere. 

DB became a great instrument of compassion and forgiveness when he made available for his boys the beautiful practice of the monthly ‘exercise for a happy death’ which in today’s terminology we call ‘monthly recollection’. We feel a dread at the thought of ‘death’. We recall Dominic Savio’s motto: ‘Death but not sin’.

Let me share with you some concrete ways in which one can experience compassion and forgiveness in one’s life.

i)First and foremost is the ‘a deep awareness of one’s sinfulness’: unless one is aware of this, one cannot proceed to the path of conversion which is exemplified in the prodigal son, in Paul, and in the life of DB. He would often tell his boys: ‘Avoid sin like a plague’. He had this caption put up in his oratory: God sees me… so that the boys would be aware of God’s presence and avoid sin. 

Compassion and forgiveness, conversion and change of heart have meaning and relevance only in the context of being aware of sin. Only if we are aware that we are sinners, can we avail ourselves of God’s compassion and forgiveness.

ii) After one is aware of sin, one requires the will to change, to convert, to ask for forgiveness. This is called ‘metanoia’ – a total change, inside out.  We receives God’s compassion and forgiveness in the sacrament of confession.

BUT what is the stark reality of this sacrament today?

It is really unfortunate that today there are long lines for communion, and short lines for confession. This is the result of relativistic mentality of our generation. The problem is more grave than we think. The great danger (we may even call it ‘true danger’) is that many priests themselves are unavailable for this. Administration takes up almost all the time, energy and what nots.

Wayback in 1946, in Boston, Pope Pius XII admitted that the “most grave sin in the world today is the loss of sense of sin”. And history shows that this has taken place throughout the Church’s life: greater/lesser sense of sin.  Pope John Paul II was very emphatic about this ‘loss’ in his various writings on confession. Even the present pope Benedict XVI laments and warns: ‘We are losing the notion of sin’, as attendance at confession plummets.

Therefore, when there is no sin at all, compassion and forgiveness do not find any place in our life.

Let me now share with something from an article from Time Magazine, 24 Mar 2008, p.60, an essay written by Nancy Gibbs entitled: ‘The New Road to Hell: The Vatican reflects on its mortal sins for the modern age. Want salvation? Pick up your trash.’

She writes thus:

Our catechism teaches us that there are 7 deadly sins: pride, gluttony, melancholy (which was dropped in the 17^thc in favour of sloth), lust, greed, envy and anger. Anger gives rise to violence; gluttony to waste, pride to every manner of tragedy and hurt. They were judged sufficient for the past 15 centuries, ever since they were catalogued by Pope Gregory the Great, with an assist from Thomas Aquinas and Dante.

The culture celebrates what once it sanctioned: parents encourage pride as essential to self-esteem; (a group of self-rising French chefs has petitioned the Vatican that being a gourmand is no sin). Envy is the engine of tabloid culture. Lust is an advertising strategy; anger, the righteous province of the aggrieved. Most days I’d give anything for some sloth. Moral philosopher Mae West observed: ‘To err is human, but it feels divine’. She also advised: ‘When choosing between two evils, I always like to try the one I never tried before’.

Now there is the broader range of sins from Vatican for the modern age. Gianfrano Girotti, the no 2 Catholic official in charge of confessions and penitence told the Vatican’s newspaper: ‘You offend God not only by stealing, blaspheming or coveting your neighbour’s wife,’ but also by polluting, cloning, taking drugs, promoting social injustice or becoming obscenely rich. Where the standard sins are individual failings, in a global culture, sin is social. ‘Attention to sin is a more urgent task today’, Girotti said, ‘precisely because its consequence are more abundant and more destructive’.

Realm of biotechnology was especially dangerous, which reflects church teaching that destroying an embryo equates with murder. But the original mortal sins had as much to do with attitudes as with acts. Greed might lead to theft, lust to adultery, but the sin began in the heart. Yet modern research does not seem wicked to many suffering patients or the doctors who hope to cure them; the church’s sins is their salvation. Likewise the accumulation of excessive wealth: leave aside the historical irony of this charge issuing from the Vatican. What do we make of Bill Gates, the great acquisitor, who as a philanthropist, is now arguably the greatest individual force for good around the world? Does it not seem as if he has grasped the eternal somewhere along the way?

The writer adds 7 other modern age deadly sins:

i) genetic modification, 

ii) human experiments such as cloning,

iii) polluting the environment – adding to global warming,

iv) causing social injustice, 

v) causing poverty, 

vi) becoming obscenely wealthy and 

vii) taking drugs.

Dear friends, may this feast of the conversion of St Paul and the DB novena make us aware that there are deadly sins existing in our world and that we need to change our life and receive compassion and forgiveness from the Lord.

I place on record Fr Alu for sharing his thoughts with regards to this theme on Conversion which is well articulated and worthwhile to be reflected upon.

DON BOSCO AND THE SALESIAN MISSION

Inspired by the Holy Spirit, Don Bosco was acutely aware that God called him for a unique mission on behalf of poor young people.  Signs from on high, natural talents, the advice of prudent persons, personal discernment, the providential circumstances – all these things convinced him that God had bestowed singular gifts upon him and was asking him to dedicate himself entirely to the young: “I have promised God that I would give of myself to my last breath for my poor boys.”  (C 1).

This mission to which the Lord called Don Bosco is characterised by its focus on the young, especially the poorest of them(C 26). Without these poor young people Don Bosco would be unrecognisable. “For you I study, for you I work, for you I live, for you I am ready even to give my life.”  (C 14).

But together with his field of work Don Bosco sensed the unique purpose of his mission: to reveal to poor youngsters the love of God. He also discerned the motivational principles underlying a style of ministry suited to this end: the approach of the Good Shepherd.

Don Bosco offered his whole life for young people through a strongly unified life project: his priestly life, his educative activity, his multiple relationships and deep interior life, were all directed to the service of the young. “He took no step, he said no word, he took up no task that was not directed to the saving of the young.” (C 21).

God continues to call many other believers to carry on Don Bosco’s mission for the young.  Among them are the religious Salesians (SDB) whom He consecrates, unites and sends out to be in the Church signs and bearers of the love of God for the young, especially the poorest.

Other groups of the Salesian Family share Don Bosco’s mission according to their specific vocations and life-styles; together with a vast movement of persons and groups, men and women from all walks of life they constitute the Salesian Movement.

Although the Salesian mission started with Don Bosco and his experience at Valdocco, it now knows no boundaries. It brings together a multitude of people and groups who work together spiritually and share in his educative and pastoral mission: the total well being of young people, especially the poorest.

100 WAYS TO LIVE TO A LIFE

1. Enjoy yourself.
2. Stay young at heart.
3. Be honest and open.
4. Look for rainbows.
5. Walk to work.
6. Take the stairs.
7. Keep your curiosity.
8. Stop smoking.
9. Listen to your body.
10. Watch what you eat.

11. Watch what you say.
12. Make time for your children.
13. Don’t rest on your laurels.
14. Drink lots of water.
15. Have faith in others.
16. Walk in the park.
17. Forgive.
18. Be an optimist.
19. Make love.
20. Cross-country ski.

21. Discover romance.
22. Exercise regularly.
23. Do Tai Chi.
24. Try Yoga.
25. Plant a garden.
26. Eat plenty of fruit.
27. Golf.
28. Adopt a pet.
29. Laugh often.
30. Be positive.

31. Give, don’t take.
32. Marry your sweetheart.
33. Celebrate your marriage.
34. Enjoy being single.
35. Relax.
36. Eat your greens.
37. Take up lawn bowling.
38. Do nothing in excess.
39. Do everything in excess.
40. Serve chicken noodle soup.

41. Practice what you preach.
42. Look before you leap.
43. Make time for your friends.
44. Reduce your cholesterol.
45. Early to bed, early to rise.
46. Don’t mope.
47. Try new things.
48. Skinny dip.
49. Write to a friend.
50. Play tennis.

51. Commune with nature.
52. Sing in the car.
53. Write a poem.
54. Whistle while you work.
55. Read a book.
56. Take your medicine as prescribed.
57. Challenge yourself.
58. Count your blessings.
59. Indulge yourself.
60. “Carpe diem” (Seize the day).

61. Take setbacks in stride.
62. If you want to stop taking a medication, ask your doctor.
63. Cuddle.
64. Use olive oil.
65. Eat your Brussel sprouts.
66. Lighten up.
67. Choose a career you love.
68. Be active in your community.
69. Read the paper every day.
70. Sit up straight.

71. Keep your mind active.
72. Travel.
73. Soak in the tub.
74. Don’t be jealous.
75. Eat an apple a day.
76. Be generous with hugs.
77. Make time for your partner.
78. Keep in touch with family.
79. Bake a pie.
80. Eat plenty of fish.

81. Get plenty of fresh air.
82. Be yourself.
83. Swim.
84. Make time for your grandchildren.
85. Control your temper.
86. Share.
87. Take nothing for granted.
88. Ask questions when your doctor gives you new medications.
89. Power walk at the mall.
90. Don’t procrastinate.

91. Accept those things which you cannot change.
92. Don’t drink and drive.
93. Create solutions, not problems.
94. Be sociable.
95. Feed the birds.
96. Pamper yourself once a day.
97. Go fishing.
98. Smile.
99. Smell the flowers.
100. Listen to your doctor.