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  1. Fraternal Souls by Sandra Ivy | NOOK Book (eBook) | Barnes & Noble®
  2. HUMAN DESIGN: SAME CHART, DIFFERENT SOULS, PART I
  3. REV. FATHER VALUY, S.J.
  4. Publisher Description

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Sister Roslynn and Josie Mitchell are as different as night and day. Roslynn is a career driven, selfish opportunist who knows what she wants and intend on getting it. That is until she is blindsided by the handsome multi-million dollar businessman Tad Spencer who could give her everything she wants only her eyes are too wide shut to notices. Josie on the other hand have watched her sister make mistake after mistake and is determined to be her sister's keeper, even at the price of giving up her own dreams, than along comes Byron Webber, Tad's best friend and business partner who has other plans for her.

That is if he doesn't allow his own past to overshadow their future. About This Item We aim to show you accurate product information. Manufacturers, suppliers and others provide what you see here, and we have not verified it. Community that is not mystical has no soul, but community that is not ascetic has no body.

Fraternal Souls by Sandra Ivy | NOOK Book (eBook) | Barnes & Noble®

It must be admitted that this kind of reasoning presents difficulty today both to young people and to adults. Often, young people come from a culture which overrates subjectivity and the search for self-fulfilment, while adults either are anchored to structures of the past or experience a certain disenchantment with respect to the never-ending assemblies which were prevalent some years ago, a source of verbosity and uncertainty.

If it is true that communion does not exist without the self-offering of each member, then it is necessary, right from the beginning, to remove the illusion that everything must come from others, and to help each one discover with gratitude all that has already been received, and is in fact being received from others.

Right from the beginning, it is necessary to prepare to be not only consumers of community, but above all its builders; to be responsible for each other's growth; to be open and available to receive the gift of the other; to be able to help and to be helped; to replace and to be replaced.

A fraternal and shared common life has a natural attraction for young people but, later, perseverance in the real conditions of life can become a heavy burden. Initial formation needs, then, to bring one to awareness of the sacrifices required for living in community, to accepting them in view of a joyful and truly fraternal relationship and of all the other attitudes characteristic of one who is interiorly free.

It must always be remembered that, for religious men and women, fulfilment comes through their communities. One who tries to live an independent life, detached from community, has surely not taken the secure path to the perfection of his or her own state. Whereas western society applauds the independent person, the one who can attain self-actualisation alone, the self-assured individualist, the Gospel requires persons who, like the grain of wheat, know how to die to themselves so that fraternal life may be born.

Thus community becomes "Schola Amoris," a School of Love, for young people and for adults -- a school in which all learn to love God, to love the brothers and sisters with whom they live, and to love humanity, which is in great need of God's mercy and of fraternal solidarity. The communitarian ideal must not blind us to the fact that every Christian reality is built on human frailty.

The perfect "ideal community" does not exist yet: the perfect communion of the saints is our goal in the heavenly Jerusalem. Ours is the time for edification and constant building. It is always possible to improve and to walk together towards a community that is able to live in forgiveness and love.

HUMAN DESIGN: SAME CHART, DIFFERENT SOULS, PART I

Communities cannot avoid all conflicts. The unity which they must build is a unity established at the price of reconciliation. Every day, communities take up again their journey, sustained by the teaching of the Apostles: "love one another with brotherly affection; outdo one another in showing honour" Rom.

It may be useful to recall that in order to foster communion of minds and hearts among those called to live together in a community, it is necessary to cultivate those qualities which are required in all human relationships: respect, kindness, sincerity, self-control, tactfulness, a sense of humour and a spirit of sharing. Recent documents from the Magisterium are rich with suggestions and indications helpful for community living such as joyful simplicity, 38 clarity and mutual trust, 39 capacity for dialogue, 40 and sincere acceptance of a beneficial communitarian discipline.

We must not forget, in the end, that peace and pleasure in being together are among the signs of the Kingdom of God. The joy of living even in the midst of difficulties along the human and spiritual path and in the midst of daily annoyances is already part of the Kingdom. This joy is a fruit of the Spirit and embraces the simplicity of existence and the monotonous texture of daily life. A joyless fraternity is one that is dying out; before long, members will be tempted to seek elsewhere what they can no longer find within their own home.

A fraternity rich in joy is a genuine gift from above to brothers and sisters who know how to ask for it and to accept one another, committing themselves to fraternal life, trusting in the action of the Spirit. Thus the words of the Psalm are made true: "Behold how good and pleasant it is when brothers dwell in unity For there the Lord has commanded the blessing, life for evermore" Ps. Such a testimony of joy is a powerful attraction to religious life, a source of new vocations and an encouragement to perseverance.

REV. FATHER VALUY, S.J.

It is very important to cultivate such joy within a religious community: overwork can destroy it, excessive zeal for certain causes can lead some to forget it, constant self-analysis of one's identity and one's own future can cloud it. Being able to enjoy one another; allowing time for personal and communal relaxation; taking time off from work now and then; rejoicing in the joys of one's brothers and sisters, in solicitous concern for the needs of brothers and sisters; trusting commitment to works of the apostolate; compassion in dealing with situations; looking forward to the next day with the hope of meeting the Lord always and everywhere: these are things that nourish serenity, peace and joy.

They become strength in apostolic action. Joy is a splendid testimony to the evangelical quality of a religious community; it is the end point of a journey which is not lacking in difficulties, but which is possible because it is sustained by prayer: "rejoice in your hope, be patient in tribulation, be constant in prayer" Rom. In the renewal of recent years, communication has been recognised as one of the human factors acquiring increased importance for the life of a religious community. The deeply felt need to enhance fraternal life in community is accompanied by a corresponding need for communication which is both fuller and more intense.

In order to become brothers and sisters, it is necessary to know one another. To do this, it is rather important to communicate more extensively and more deeply. Today, more attention is given to various aspects of communication, although the form and the degree may vary from one institute to another, and from one region to the next.


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Communication within institutes has developed considerably. There is a growing number of regular meetings of members at different levels, central, regional, and provincial; superiors often send letters and suggestions, and their visits to communities are more frequent. The publication of newsletters and internal periodicals is more widespread. This kind of broad communication asked for at various levels, corresponding to the character proper to the institute, normally creates closer relations, nourishes a family spirit and sharing in the concerns of the entire institute, creates greater sensitivity to general problems, and brings religious closer together around their common mission.

Regular meetings at the community level, often on a weekly basis, have also proved very useful; they let members share problems concerning the community, the institute, the Church, and in relation to the Church's major documents. They provide opportunities to listen to others, share one's own thoughts, review and evaluate past experiences, and think and plan together. Such meetings are particularly necessary for the growth and development of fraternal life, especially in larger communities.

Time must be set aside for this purpose and kept free from all other engagements. In addition to concern for community life, these meetings are also important for fostering co-responsibility and for situating one's own work within the broader framework of religious life, Church life and the life of the world to which we are sent in mission. This is an avenue which must be pursued in every community, adapting its rhythms and approaches to the size of the community and to the members' commitments. In contemplative communities, it should respect their own style of life. But there is more.

In many places, there is a felt need for more intense communication among religious living together in the same community. The lack of or weakness in communication usually leads to weakening of fraternity: if we know little or nothing about the lives of our brothers or sisters, they will be strangers to us, and the relationship will become anonymous, as well as create true and very real problems of isolation and solitude. Some communities complain about the poor quality of the fundamental sharing of spiritual goods.

Publisher Description

Communication takes place, they say, around problems and issues of marginal importance but rarely is there any sharing of what is vital and central to the journey of consecration. This can have painful consequences, because then spiritual experience imperceptibly takes on individualistic overtones. A mentality of self-sufficiency becomes more important; a lack of sensitivity to others develops; and, gradually, significant relationships are sought outside the community. This problem should be dealt with explicitly.